2ft9,8 7m  1 


DUKE  UNIVERSITY  LIBRARY 
DURHAM,  N.  C. 


Rec'd. 


JSLA 


.       ' _ _Jj 


AN 

ACCOUNT  OF  THE  PEOPLE 

CALLED  ; 

SHAKERS: 

THEIR 

FAITH,  DOCTRINES,  AND  PRACTICE, 

EXEMPLIFIED    IN   THE 

I.IFE,  CONVERSATION'S,  AND   EXPERIENCE  OF  THE  AUTHOR 
DURING    THE    TIME    HE    BELONGED   TO   THE   SOCIETY. 

TO  WHICH   IS   AFFIXED  A 

HISTORY  OF  THEIR  RISE  AND  PROGRESS 

TO  THE  PRESENT  DAY. 

BY  THOMAS  BROWN,         J 

Of  Cornwall,  Orange  County,  State  of  New-York. 

••<••<■■<<•■<  •<->£^»><$h$k€B> *$•>•>">•>•>-•>•• 

Prove  all  things,  hold  faft  to  that  which  is  good.  Apoflle  Paul. 

An  hiftorian  fhould  not  dare  te   tell  a  falfehood,  or  leave  a 
truth  untold.  Cicero. 


TROY: 

PRINTED  BY  PARKER  AND  BLISS. 

S01D  AT  THE  TROT  BOOKSTORE;  BY  WEBSTERS  AND   SKINNERS, 
ALBANY;  AND   BY   S.  WOOD,  NEW-YORK. 


-     l8l2. 


DISTRICT  OF  NEW-YORK,  ss.. 

t  Remembered,  that  on  the  third  day  of  February,  in  tht 
thirty-fixth  year  of  the  Independence  of  the  United  States  of 
America,  Thomas  Brown,  of  the  faid  Diftrict,  hath  depoiited  in 
this  office  the  title  of  a  Book,  the  right  whereof  he  claims  as  au- 
thor, in  the  words  following,  to  wit: 

"  An  account  of  the  People  called  Shakers  :  their  Faith,  Doc- 
trines, and  Practice,  exemplified  in  the  Life,  Converfations,  and 
experience  of  the  author,during  the  time  he  belonged  to  the  fociety. 
To  which  is  affixed  a  Hiftory  of  their  Rife  and  Progrefs  to  the 
prefent  day.  By  Thomas  Brown,  of  Cornwall,  Orange  County, 
State  of  New-York.  Prove  all  things,  hold  faft  to  that  which  is 
good — Apojlle  Paul.  An  hiftorian  fhould  not  dare  to  tell  a  falfe- 
hood,  or  leave  a  truth  untold — Cicero? 

In  conformity  to  the  Adt  of  the  Congrefs  of  the  United  States, 
entitled  "  An  A&  for  the  Encouragement  of  Learning,  by  fecuring 
the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and  propri- 
etors of  fuch  copies,  during  the  time  therein  mentioned."  And 
alfo  to  an  Acl,  entitled  "  An  Adl,  fupplementary  to  an  A&:,  enti- 
tled an  Acl:  for  the  Encouragement  of  Learning,  by  fecuring  the 
copies  of  Maps,  Charts,  and  Books,  to  the  authors  and  proprietors 
of  fuch  copies,  during  the  times  therein  mentioned,  and  extending 
the  benefits  thereof  to  the  arts  of  defigning, engraving,  and  etching 
hiflorical  and  other  prints." 

CHARLES  CLINTON, 
Clerk  of  the  Diftria:  of  New- York. 


3V.<*-5 


REVIEW 


Tr-    R 


Of  this  ivofk,  by  the  Editors  of  the  Port  Folio,  (a  vaiu* 
able  Literary  Work  Published  in  Philadelphia,)  for 
October,  1812,  Vol.  8. 

"  Among  the  variety  of  religious  sects  with  which  our 
country  abounds,  none  appears  more  worthy  of  investi- 
gation than  the  society  which  is  the  subject  of  the  vol- 
ume before  us,  on  account  of  their  peculiar  opinions,  and 
extraordinary  mode  of  worship.  It  was  from  motives  of 
literary  curiosity,  that  we  sought  after  the  history  of  Mr. 
Brown,  and  the  very  curious  information  which  it  con- 
tains, will  exempt  it  from  the  neglect  and  inattention  with 
which  we  arc  disposed  to  regard  every  species  of  reli- 
gious controversy. 

"  We  should  do  injustice  to  the  author  if  we  did  not 
say,  that  no  marks  of  intemperance  or  passion  are  vis- 
ible in  his  narration.  He  seems,  on  the  contrary,  to  in- 
quire  anxiously  after  truth,  to  use  all  possible  means  of 
enlightening  himself  on  the  important  subjects  of  hh 
doubts,  and  even  after  his  secession  from  the  society, 
though  he  cannot  adopt  their  principles,  he  renders  jus- 
tice to  the  good  order  and  decency  of  their  conduct,  their 
exemplary  charity,  and  the  kind  treatment  which  he 
experienced  from  the  body  of  their  community.  These 
cirucmstances  strongly  recommmend  his  narrative. 

"  The  author's  own  experience  is  related  with  great 
accuracy,  and  furnishes  an  excellent  proof  into  what 
whimsies  a  heated  imagination  may  lead  the  most  sensi- 
ble and  sober  men. 

"  Totally  ignorant  as  we  are  of  the  author,  we  do  not 
hesitate  to  say,  that  he  writes  and  acts  like  a  very  sober 
good  sort  of  a  man.  There  is  even  an  interesting  simpli- 
city displayed  in  his  endeavors  to  learn  the  doctrinejof 
the  sect|,  and  leaves  nothing  untried,  no  solitary  media- 
tion, no  painful  conferences  to  reconcile  them  to  his  ideas 
of  reason. 

"  We  have  been  liberal  in  our  quotations  from  this 
volume,  because  its  contents  are  of  a  nature  to  excite  a 
lively  interest  with  regard  to  so  extraordinarv  a  sect." 


$2*fS2 


.>?>$ 


PREFACE. 


A, 


.S  a  full  and  impartial  account  of  the  people  called 
Shakers,  has  never  yet  been  prefented  to  the  publick,  although 
the  attention  and  inquiry  of  a  large  portion  of  the  community, 
has  been  excited  to  an  unufual  degree,  by  their  novel  appear- 
ance and  unexpected  increafe,  the  author  of  the  following  work, 
has  been  prevailed  upon  to  give  the  world  the  refult  of  his  ex- 
perience and  inveftigation  among  them.  He  is  confident,  that 
their  rife,  tenets,  and  practices  are  more  lingular  (the  prefent 
ftate  of  the  world,  and  general  information  of  mankind  being 
taken  into  confideration)  than  thofe  of  any  religious  fe&  which 
has  taken  its  rife  in  the  chriftian  world  fince  the  firft  promulga- 
tion of  the  gofpel. 

The  following  correfpondence  which  took  place  between  the 
author  and  the  church,  when  the  enfuing  publication  was  near- 
ly finifhed,  will,  I  doubt  not,  be  accepted  as  being  properlv 
adapted  for  a  prefatory  introduction. 

To  the  Church  called  Shakers. 
Friends, 

I  think  proper  to  give  you  the  following  information, 
viz.  fince  I  withdrew  from  your  fociety,  I  have  written  for  pub- 
lication, and  have  now  nearly  finifhed,  an  account  of  my  life 
and  experience  among  you  ;  in  which  I  have  given  a  ftatement 
of  the  many  converfations  we  have  had  refpeccin?;  your  faith. 
doctrines,  and  practices,  with  the  moft  authentick  account  of 
the  rife  of  the  church  that  can  be  obtained. 

I  feel  not,  and  therefore  write  not  as  an  enemy ;  but  merely 
give  an  impartial  ftatement  according  to  the  belt  of  my  ability 
and  knowledge  ;  which  knowledge,  1  have  fpared  no  pains  nor 
expence  to  obtain  from  every  credible  fource  of  information. . 
I  wifh  to  publifh  nothing  but  what  i3  ftrictly  the  truth  ;  and  I 
have  ftudioufly  avoided  ufing  one  word  that  would  have. a  ten- 
dency to  mifreprefent,  or  convey  a  wrong  idea. 

-  Notwithstanding,  that  there  may  be  no  room  left  for  undue 
animadverfions,  I  hereby  make  you  the  offer,  if  you  pleafe  to 
accept  U,  of  examining  the  work,  in  manuscript,  prcviou 


publication  ;  and  if  it  can  be  clearly  pointed  out  to  mc,  wherein  I 
have  not  given  a  correct  account,  I  fliall  be  willing  to  alter  and 
correal,  as  it  is  only  my  intention  to  a&  the  part  of  a  faithful 
hiftorian. 

Having  once  had  a  privilege  among  you,  and  being  now  what 
you  term  a  backflider,  you  may  therefore  confider  me  as  an  in- 
dividual beneath  attention;  but  you  will  pay  fome  deference 
to  mankind  in  general,  and  as  what  I  offer  for  your  examination 
is  of  a  publick  nature,  I  conclude  you  may  think  it  worthy  your 
attention. 

Deference  to  you  as  a  religious  fociety,  together  with  the  ad- 
vice of  fome  of  your  members,  and  feveral  other  people,  has 
induced  me  to  make  you  this  offer  :  if  it  fhould  meet  with  your 
-inprobation,  I  will  thank  you  to  let  me  know  it  in  due  feafon. 

I  fliall  at  prefent  add  no  more,  but  that  1  remain,  with  fenti- 
meats  of  efteem,  Your  Friend, 

THOMAS  BROWN. 

Lucy  Wright  and  Abiathar  Babbot, 
Firft  in  the  Miniftration. 

'jrn-ivally  November,  1808. 

A  fhort  time  after,  I  received  from  the  Church,  the  following 
a"nfwer : 

To  Thomas  Broxvn. 
if  Professed  Friend, 

"  A  letter  with  thy  fubfeription,  has  been  put  into  rny 
"  hands,  directed  to  "  Abiathar  Babbot,"  purporting,  that  thou 
■•  art  about  publishing  thy  Life,  Experience,  &c.  with  a  full  ac- 
1  count  of  our  Faith,  Dodlrines,  &c  propofing  to  offer  the  man- 
"  ufcript  for  our  examination,  previous  to  publication.  So  far 
'c  from  wifhing  to  offend  thee  with  a  reply  incongruous  with  thy 
"  feelings,  it  is  with  much  regret  that  we  have  any  thing  to  fay 
"  or  do  in  the  matter ;  but  fince  we  are  called  upon  in  a  cir- 
"  cumftance  like  this,  we  deem  it  expedient  to  reply,  That  we 
"  have  no  defire  to  examine  thy  writings.  It  is  fuflicient  that  we 
"  know  thee,  Thomas;  and  be  thy  opinion  whatever  it  may 
"  concerning  thy  own  abilities*  we  mufl  candidly  tell  thee,  that 
u  we  are  far  from  confidering  thee  competent  to  the  talk  th^u 


fl  haft  undertaken  relative  to  the  fubject  of  cur  faith %  either  as 
n  it  refpetSts  thy  knowledge  of  the  work  of  God  among  us,  or 
**  thy  understanding  of  our  do&rines  ;  and  we  think  we  may 
,(  add  with  propriety  and  candour,  that  thy  letter  prefents  no 
■'  very  favourable  fpecimen  of  literary  talents  ;  therefore,  we 
(  explicitly  declare  our  difapprobation  of  thy  undertaking  :  yet 
**  be  afTured,  that  this  declaration  is  not  made  from  any  appre- 
"  henfion  of  harm  that  may  accrue  to  us  from  thy  publication  ; 
"  but  a  regard  to  truth,  and  refpedt  to  the  world  of  mankind, 
"  who  are  unacqainted  with  us  or  thee,  and  who  are  liable  to 
"  be  led  into  error  by  ignorant  pretenders  to  a  knowledge  of 
"  our  doctrines,  urge  us  to  withhold  our  fandtion  from  publi- 
*'  cations  of  that  defcription  emanating  from  fuch  authors. 

"  We  hope  thefe  plain  reafoii3  will  be  fufficint  to  induce  thee 
"  to  relinquish  thy  defign  without  any  further  trouble  ;  for  we 
u  don't  wifh  to  be  urged  to  the  difagreeable  n-ecc-flity  of  expof- 
"  ing  this  correfpondenee  to  the  publick,  in  order  to  prevent  fejrl- 
*  ous  inquirers  from  being  impofed  upon  by  fuch  likepublications. 

"  Refpe&ing  the  publication  of  thy  own  life,  abftracttdly 
*<  confidered,  we  have  nothing  to  do.  In  that  thou  haft  an  un- 
-'  doubted  right  to  a(5fc  thy  pleafure  ;  charity,  however,  induces 
"  us  to  fugged  to  thee,  as  our  candid  opinion,  that  it  would  be 
"  much  more  to  thy  credit  to  lay  afide  thy  pen,  and  turn  thy 
"  attention  to  fome  better  employment  than  to  expofe  thy  life 
;'  to  the  world  by  thy  writings. 

"  We  hope  the  plainnefs  of  this  reply  to  the  fubjecT;  of  thy 
"  letter,  will  not  be  imputed  to  any  defire  in  us  to  give  offence; 
"  but  to  the  privilege  we  claim  of  expreffingour  fentiments  free- 
"  ly  on  that  fubjedt 

"  In  behalf  of  the  Church,  Signed, 

«  DAVID  OSBORN. 

"  Watervliet,  December  21,  I  808." 

ANSWER. 
Respected  Friends, 

Your  letter  of  December  21,  1808,  purporting  to 
be  an  anfwer  to  mine  of  November  laft,   was   lately   received!; 
arid  had  you  barely  exprelTed  in  your  reply,  that  you  had  «  nx> 
A  2 


I 

"  dtfirc  to  exam!:;e  my  writings,"  you  would  probably  have 
heard  no  more  from  me  in  this  way;  but  you  have  chofen;  ft 
teems,  to  fit  in  judgment  on  me  and  my  abilities,  and  to  dilate 
lor  me.  It  was  my  wifh  that  you  might  fee  the  work  I  had 
•  written,  before  you  would  undertake  to  condemn  it.  If  you 
had  feen  it,  you  would  then  have  been  able  to  judge  whether 
1  was  competent  to  the  tafk  or  not,  and  you  would  have  had 
it  in  your  power  to  point  out  to  me  any  errours  it  might  con- 
i  ;  but  no,  you  wait  not  for  that,  but  at  once,  and  in  term$ 
not  altogether  pleafing,  fay,  "  That  be  my  opinion  whatever  it  may 
'■  ef  ay  oiin  abilities ,  you  tnufl  candhlly  tell  me,  that  you  are  far  from  confid- 
•'■  eringme  competent  io  the  tafk  I  have  undertaken"  You  like  wife  preface 
this  with  an  exprtffion,  which,  by  its  ambiguity  and  vulgar  ufe, 
is  an  infinuation  either  of  immorality  in  my  conduct,  infinceri- 
y  in  my  heart,  or  ignorance  in  my  head.  To  which  of  fhefe,  or 
whether  to  all,  you  have  not  thought  fit  to  confine  yourfelves. 
Your  expreffion  is — "  We  have  no  defre  to  examine  thy  -writings  :  it  is 
u  sufficient  that  tve  knoiv  thee,  Thomas."  It  obvioufly  appears  by 
this  expreffion  (as  I  intimated  above)  that  you  mean  to  imply 
Something  prejudicial  to  my  character,  fomething  too  bad  to 
mention,  as  there  is  no  evil  conduct  but  what  is  implied  in  that 
?AprefGon.  And  from  the  opinion  I  entertained  of  your  civility, 
I  could  not  have  believed  you  would  have  fo  imitated  the  vul- 
var part  of  mankind  ;  and  that  when  they  are  difpleafed,  as  it 
is  then  common  for  them  to  fay,  "  Ah,  I  know  you  ;  I  know 
.vhat  you  have  done."  Why,  my  friends,  what  do  you  know 
of  me  ?  Speak  out,  for  fuch  farcafms  and  dark  implications  are 
unkind  and  ungenerous,  and  do  not  belong  to  a  people  making 
ihe  profefCon  which  you  do,  of  mildnefs  and  plainnefs  of  fpeecb. 
But  you  know  in  truth,  you  cannot  alledge  any  thing  prejudi- 
cial to  my  character ;  and  therefore  you  would  imply  every 
ihing  bad  in  a  laconic,  farcaftical  fentence.  And  I  could  not 
have  believed  you  would  have  treated  me  thus  for  the  kind- 
nefs  of  my  offer. 

You  obferve,  that  "  my  letter  prefnts  no  very  favourable  fpecimen 
*'  of  literary  talents"  I  confefs  it  does  not  :  I  have  no  pretentions 
\o  fuch  talents.    But  though  I  boaft  not  of  literary  talents,  nor 


of  fpicndid  abilities,  I  ftill  truft  I  am  capable  of  relating  In 
writing  fuch  matters  of  fact  as  my  eyes  have  feen  and  my  ear* 
have  heard.  You  have  alfo  blended  my  want  of  literary  tal^ 
ents,  with  inability  as  to  the  fubjecl  of  your  faith,  "  underpinning 
**  your  doclrines,  or  having  any  knowledge  of  the  -work  of  God  among 
"you."  This  is  what  I  did  not  expect,  in  as  much  as  I  hoped 
that  a  facred  regard  to  truth  would  have  been  adhered  to  in 
all  your  correfpondence.  As  to  the  work  of  God  among  you, 
1  fhall  leave  the  reader  to  judge  for  himfelf. 

You  explicitly  declare  your  difapprobation  of  my  work  everi 
before  you  have  examined  it.  This  mode  of  defiroying  the  au- 
thenticity of  a  book,  will  be  accepted  by  thofe  only  who  pin  their 
faith  on  your  fieeves :  and  I  truft  you  cannot  have  the  boldnefs 
to  publifh  to  the  world,  that  it  is  impoflible  for  a  man  to  ob- 
tain a  knov/ledge  of  your  faith  and  do&rines,  who  has  been  a 
member  of  your  Church  upwards  of  fix  years,  and  who  has 
jpent  much  of  his  time  in  difcourfes  with  the  Elders  and  others 
who  had  an  underftanding  of  the  faith,  in  order  to  procure  that 
knowledge.  But  1  perceive  you  have  not  written  particularly 
for  me,  but  hereafter  for  the  publick,  in  order  to  rebut  or  in- 
validate my  publication  whenever  it  may  make  its  appearance  ; 
and  therefore  you  wifh  to  make  people  believe,  I  have  not  an 
underfanding  of  your  faith  and  dodlrines,  and  am  not  competent  to  the 
tafk  I  have  undertaken  i  but  the  underftanding  reader  will  then 
fee,  that  I  have  a  thorough  knowledge  thereof  .  likewife,  a 
competent  knowledge  of  the  Hiflory  of  the  Church  from  the 
earlieft  time  to  the  period  in  which  my  work  ends,  and  will  be 
able  to  judge  whether  or  not  I  have  written  with  candour. 

As  to  the  world  of  mankind  being  ignorant  of  me,  as  you 
mention,  it  concerns  me  little  :  where  I  am  known,  however,  I 
have  the  fatisfa&ion  to  think  I  fhall  be  believed. 

I  fhall  adhere  ftridtly  to  truth  in  my  reprcfentatioHS  of  you, 
your  faith  and  practice  ;  and  I  am  confeious  to  myfelf  of  hav- 
ing conducted  this  undertaking  with  upright  intentions.  And 
though  you,  in  part  of  your  letter,  feem  apprehenfive  that  my 
"  -writings  may  impofe  on  ferious  inquirers"  yet  in  another  part  you 
affure  me  "  tiers  is  no  apprehenfon  of  harm  to  you  from  my  publifia* 


Vlll 

44  iion"  If  you  are  of  God,  and  led  by  him  as  you  profefs  to  oc, 
my  publication  cannot  hurt  you,  but  will  (agreeable  to  the 
fcriptures)  work  for  your  good. 

Towards  the  clofe  of  your  letter,  you  allow  that  "  /  have  an 
"  undoubted  right  to  publijh  an  account  of  my  ozun  life,  and  ivith  that  ab- 
"  stracledly  considered,  you  fay  you  have  nothing  to  do."  Thefe  ex- 
preffions  are  fo  vague  that  I  am  at  a  lofs  to  know  what  you 
really  intend  by  them.  If  you  mean  to  fay,  that  in  the  publi- 
cation of  my  life,  I  have  no  right  to  treat  of  my  experience  and 
connection  with  you,  of  your  faith,  &c.  I  candidly  think  you 
are  miftaken.  Almoft  all  authors,  whole  lives  I  have  read, 
have  given  the  religious  opinions,  &c.  of  the  feet  or  feds  they 
have  been  connected  with,  3nd  I  prefume  it  will  not  be  thought 
arrogance  in  me  to  follow  their  fteps.  I  would  further  obferve, 
that  the  proportion  I  made  to  you  to  examine  my  book,  was  in 
order  that  you  might  have  an  opportunity  to  point  out  to  me 
your  objections,  and  feafonably  teflify  againft  whatever  might 
be  found  amifs  ;  and  likewife,  that  you  might  have  lefs  plaufi- 
bility  to  cenfure  me  in  future  of  fpeaking  untruths,  as  you  have 
others  who  have  feparated  from  your  fociety. 

I  flill  remain,  with  fentiments  of  refpect, 

Your  Friend, 

THOMAS  BROWN. 
Corn-wall,  May  12,   1809. 

To  this  letter  I  received  no  reply.  A  few  obfervations  will 
conclude  this  prefatory  introduction. 

In  relating  the  converfations  I  had  with  the  Elders  and  oth- 
ers of  the  fociety,  and  the  difcourfes  I  heard  both  in  public  and 
private,  I  have  given  them  in  their  own  words,  except  where 
their  remarks  were  fhort,  or  not  fufficiently  explicit :  to  give 
the  reader  a  juft  idea  of  their  meaning  I  have  enlarged,  and 
wherein  they  were  too  prolix,  I  have  abridged  them  ;  in  every 
particular  taking  the  utmoft  care  not  to  mifreprefent  their  real 
fentiments.  If  the  reader  fhould  find,  any  fceming  contradictions 
in  the  feveral  difcourfes  and  explanations  of  their  doctrines  and 
faith,  given  in  the  enfuing  publication,  I  am  not  chargeable 
with  them,  having  only  fcrupulotifly  related  matters  of  fact. 


Iii  the  Hiftory  annexed  to  this  work,  to  avoid  repetitions,  I 
have  omitted  feveral  things  which  are  inferted  in  the  narration 
of  my  life  ;  and  1  have  been  careful  not  to  record  any  thing  but 
what  has  been  procured  from  authentickfources,  and  the  truth 
of  which  has  been  well  fubftantiated.  Though  this  fociety  may 
deem  feveral  of  the  tranfa&ions  related,  prejudicial  to  their 
caufe,  and  on  this  accout  will  condemn  both  the  work  and  its 
author,  yet  this,  however,  has  not  in  the  leaft  deterred  me  from 
my  undertaking,  and  particularly  from  keeping  clofe  to  well 
authenticated  facts,  exclufive  of  every  other  confederation  ;  and 
I  feel  perfuaded  that  the  unprejudiced  reader  will  obferve  that 
candour  pervades  the  whole.  I  am  far  from  thinking  I  have 
made  no  miftakes,  notwithstanding  I  have  ufed  all  the  care  and 
precaution  that  I  could.  If  any  fuch  be  pointed  out  to  me,  I  fhall 
be  thankful  for  the  intimation,  efpecially  if  there  fhould  be  a 
demand  for  a  fecond  edition.  I  might  add  more,  but  nothing 
more  is  necefTary  to  enahle  thofe  to  judge  of  this  work,  who 
judge  with  underftanding,  impartiality,  and  candour.  I  there- 
fore conclude  by  exprefling  my  gratitude  to  God  for  his  contin- 
ued kindnefs  and  mercy  through  every  period  of  my  life,  and 
for  his  gracious  aid  and  benediction  in  enabling  me  to  bring 
this  arduous  undertaking  to  a  clofe. 


ERRATA. 

N.  B.     (b)  fignifies  from  the  bottom  of  the  page. 

Page  61,  line  3,  for  -we,  read  /—p.  71  1.  6  (b)  f.  Matt.  r.  Luke— 
page  99,  line  22,  for  cannot,  read  can — p.  134,1.  10(b)  f.  in,  r. 
into — p.  139,  1.  7  (b)  f.  mortal,  r  immortal — p.  140,  1.  4  (b)  f.  thou, 
x.  though — p.  158,  1.  20  f.  and,  r.  that  is — p.  169,1.  8  (b)  f.  1803, 
r,  1802— p.  230,  1.  2  (b)  f.  pales,  r.  pale— p.  257,  1.  9,  f.  March, 
r.  January — p.  266,  1.  7  (b)  f.  hat,  r.  that — p.  319,  1.  2,  f.  compan- 
ions, r.  companion — p.  345,  1.  9,  dele  that — p.  346,  1.  1 8  (b)  f.  that, 
r.  bis — p.  347,  1.  13  (b)  f.  barked,  r.  ailed—  p.  347,  1.  14,  f.  lie,  r.  lay 
P-  347.  L  17  (b)  r.  ivito  after  accompanied,  and  by  after  fucceeded. 

For  Nefkauna,  wherever  it  occurs,  read  Nfieuna. 

There  are  feveral  other  typographical  errors,  but  not  of  fuCr? 
cient  importance  to  be  noted  here. 


SUBSCRIBERS'  NAMES. 


Corn-wall,  Orange  Co. 
Wm.  A.  Clark,  Efq. 

24  copies, 
Dr.  Elihu  Hedges, 
David  Sands, 
Samuel  Sayre,  Efq. 
Obadiah  Smith,  Efq. 
William  Jackfon, 
Wm.  Town  fend, 
Noah  Townfend 
Samuel  H.  Purdy, 
Richard  B.Williams, 
Wm.  Vail,  jun. 
John  Coffey,  Efq. 
Edward  Coffey, 
Wm.  Brown,  o  cop. 
Nathaniel  Brown, 
Jarvis  R.  Brown, 
Charles  Southerland, 
Margaret  Mills, 
Mary  Brown, 
Martin  Hallock, 
Mary  Willet, 
Samuel  Sayre,  jun. 
Wm.  Dennifton, 
John  Arthur, 
James  Roe, 
Henry  Clark, 
Cornelius  H.  Clark, 
Reuben  Clark, 
Nathan  Clark, 
David  Clark, 
Francis  Clark, 
Jofliua  Clark, 
Rev.  J.  Robertfon, 
Rev.  William  Jewitt, 
Elijah  Horton, 
Nathaniel  Palmer, 
Nathaniel  Sacket, 
Nathaniel  S.  Sacket, 
Sylvanus  Wood, 
Capt.  R  Reynolds, 
Durell  Williams, 
Capt.  Nath.  Ring, 
Samuel  Savage, 


Wyatt  Carr, 
Stephen  Criffey, 
John  Criffey, 
Amos  Whitmore, 
Jabefh  Green, 
John  Green, 
Bartholomew  Miller, 
Nathaniel  Barton, 
Thos.  Carpenter,  jr. 
James  Smith, 
John  Ketchum, 
Samuel  Reynolds, 
Thos.  Coleman, 
Lewis  Barret, 
John  Buckley, 
Thos.  Walton 
Jofiah  Tompkins 
Samuel  Allen 
Cornelius  Travis 
Wm.  Southerland 
Horace  S.  Belden 
O.  Cunningham 
Thomas  Willis 
Gilbert  Dean 
Gilbert  Webb 
Jofeph  Southerland 
Nathaniel  Fuller 
Elias  Hand 
Oliver  Farrington 
Ifaac  Vanduzer 
John  Hammond 
John  Brundage 
Jofeph  Wood 
Andrew  J.  Caldwell 
Abraham  Finch 
Shadrach  Cooper 

Afonroe. 
Abraham  Lett,  Efq. 
John  L.  O'Grady 
A.  Southerland 
Wm.  Moffitt,  Efq. 
Bluomlng-  Grove. 
Capt.  J.  M'Laughlin 
Samuel  Moffitt 
Benjamin  Brewfter 


J.  Horton,  Efq. 

Gojhen. 
Thomas  Thorne 
Nath.  H.  White,  Efq. 
Reub  enHopki  ns,Efq. 
Benj.  Strong,  Efq. 
Thomas  Waters 
Edward  Ely,  Efq. 
James  G.  Horton 
David  Weftcott 
John  G.  Hurton 
Steph.  Jackfon,  Efq. 
Michael  A.  Jones 
Dr.  Thos.  Wickham 
Dr.  Daniel  Seward 
George  Moore 
Wm.  Thompfon,Efq. 
James  Everitt,  Efq. 
E.  N.  James,  Efq. 
Archibald  Smith 
Jofiah  Ketchum 
Charles  F.  Snover 
Sidney  A.  Knownton 

Mini/ink. 
Jofeph  Smith,  Efq. 
Nathan  Arthur 
P.  E.  Gumaer,  Efq. 

Wejl-Point. 
Lieut.  R.  E.  Danfy 
Lieut.  A.  Larrabte 
Wm.  F.  Hobart 
Thomas  North 
Warivick. 
Samuel  Ketchum 
James  Burt,  Efq. 

Nevuburgh. 
Selah  Reeve 
David  Mubois 
Gilbert  H.  Clement 
J.  Fifk,  Efq. 
Benj.  S.  Reeves,  Efq. 
I.  Cooley,  Efq. 
Wm.  Rofs,  Efq. 
Charles  Bundlall 
Jofeph  Robertfon 


XI 


Win.  H.  Smith 
Chauncy  Grifwold 
Ward  M  Gazlay 
Daniel  Belknap 
William  Pike 
Afa  Rutzer 
Chefter  Clark 
David  Wolf,  Efq. 
Wm.  W.  Sacket 
Hiram  Wells 
Jas.  Hamilton,  Efq. 
Chauncy  Woodin 
B.  F.  Lewis,  z  cop. 
John  H.  Walfh 
Leonard  Smith 

Ncw-Windfor. 
A.  Shultys,  Efq. 
Jos.  Morrice,  Efq. 
Jeffe  Hulfe 
Mofes  Ely 
Daniel  B.  Moore 

Montgomery. 
John  Blake,  Efq. 
David  Mafon,  Efq. 
David  RHggles,  Efq. 
Wm.  M.  Wells 
J.  H.  Jackfon,  Efq. 
Cornelius  H.  Dirker 

Wallkill, 
Thos.  Brunfon 
John  Morrell 
Horace  Swezy 
Thos.  M.  Clark 
Ifaac  Seely 

Neiu-York. 
William  Bufli 
Sam.  Wood,  50  cop. 
Mary  Hazard 
Wm.  T.  Robertfon 
Rev.  John  Boyd 
John  Hammond,  jun. 
J.  H.  Shyres,  6  cop 
G.  Hodgfon,  %  cop. 
William  Elliot 

Ratvay. 
Andrew  Alfton 
Azel  Roe 
Elizabeth  Edgar 
Samuel  Moore 


Dr.  Lewis  Morgan 
Ifaac  Moore 
Edward  Moore 
Lnng-IJland. 
John  Everitt 
Mary  Everitt 

Mount-  Plea/ant. 
Solomon  Underhill 
John  Hubbart 

Cortland-  Tozvn. 
John  Green 
Caleb  Sutten 
John  Conklin 
Peehkill. 
Charles  Dufenbury 
Caleb  Brown 

Poughkeepfie. 
Hallock  Patten 
James  Sands 
Ifaac  Everitt 
James  Reynolds 
Jacob  Noble 

Rhinebech. 
Ebenezer  Wood 

Hudfon. 
A.  Woodworth,  jun. 
Benj.  Cooper 
Abner  Auftin 
Alanfon  Carpenter 
Alpheus  Adams 
Wm.  I.  Ofterhout 
Edward  Hulbert 
Oliver  H.  Allen 
Wm.  E.  Norman 
Enoch  Barnard 
Oliver  Wifwall 
Daniel  R.  Waldo 
Jared  Plumb 
W.  Aylefworth 
John  Munfon 
Henry  Ludlow 
G.  Van  Volkenburgh 

Claverack. 
I.  Ten  Broeck 
Julia  S.  Ludlow 
Phineas  Freeland 
Daniel  B.  Stow 
Abm.  Jordan,  Efq. 
James  Barnes 


Wm.  D.  Miller 
John  rhompfon 
Charles  Price 
Charles  Smith 
Wm.  P.  Snyder 
Timothy  Turner 
John  Martin 

Hillfdale. 
Samuel  Bryan 
Aaron  Reed 
Jonathan  Turnei 
Apollo  Robertfon 
Gaius  Stebbens 
Benjamin  Dakain 

Athens. 

Thomas  Howe 
Nathan  Clark,  1 2  c, 
Thos.  Lawrence 
Alexander  Frazer 
Ruffel  Leffingwell 
John  T.  Nutterwell 
Aaron  Reed 
Wm.  Dobfon 
A.  G.  Barnard 
Timothy  Witherell 
Samuel  Doxey 
John  W.  Hays 
David  Shaw 
Eben.  Thornton 
Matthias  Van  Loon 
John  Colefon 
Zacheus  Roache 
Nich.  I.  Van  Loon 
Samuel  Hamilton 
Calvin  Balis 
Henry  White 
John  Hull,  jun. 
John  Williams 
Benj.  A.  Howland 
Wm.  Hallenbeck 

Loonenburgb. 
Henry  Wells,  jun. 

Coxfakie. 
Richard  M'Carty 
Wm.  Murry 
J.  &  C.  Cock 

Kinderhook. 
Caleb  Finch 
Wm.  S.  Gardenier 


Xll 


Scbodack. 
Wm.  I.  Van  Alftine 
Jacob  Baurhyte 
Charles  C.  Frink 
R.  B.  Springfted 
John  Johnfon 
Roclof  Johnfon 
S.  Tompkins,  Efq. 
James  Van  Derpoel 
Samuel  Hitchcock 
Wm  Jacobee 
Abm.  C  Huyck 
Howard  A.  Simmons 

Coeymans. 
Jacob  Parifh 

Cajlleton. 
James  MClalkey 

Albany. 
Michael  Flack 
James  Daniel 
James  Thorne 
Jofeph  P.  Barney 
Samuel  P  Penny 
Philip  Barnop 
John  Taylor 
Weeden  Lincoln 
Juftus  Cafe 
Jacob  Eaton 
Levi  Terry 
Caleb  Mathews 
Levi  Page 
Seth  Watkins 
Ephraim  Mandell 
Henry  Carpenter 
Alfred  Parker 
V.  Auftin 
Henry  Dickinfon 
Ifaac  Van  Bufkirk 
Wm.  M'Harg 
Philip  Talbot 
Nathaniel  Niles 
Jofeph  Golden 
Wm.  G.  Taylor 


Edward  Hunter 
Wm  Lamb 
Dennis  Allen 
Henry  Vifher 
Eliakim  Ford 
Wm.  W.  Manfill 

Troy. 
Parker  &  Blifs,  50  c. 
Henry  Townfend 
George  Lent 
John  Nafew 
Aaron  Rider,  jun. 
Benjamin  Vail 
Nathaniel  Hazard 
Rev.  David  Butler 
E.  Oftrander,  M.  D. 
Job  Collins 
Jofiah  Chapman 
Samuel  Scobey 
Caleb  Curtis 
Mary  Campbell 
Lewis  Richards 
Afa  Sheldon 
James  Wallace 
Henry  Fero 
Jonathan  Warren 
Abner  Fofter 
Abijah  Fowler 
C.  J.  Newcomb,  6  c. 
Abraham  Eager,iac. 
Nathan  Eaftman 

Baljlon. 
James  Clark 
John  Kelley 
Daniel  Rathbone 
Reuben  Thurfton 
Adonijah  Skinner 
Beriah  Palmer 

Lanjingburgh. 
Levin  us  R  Winne 

Greenbujb. 
Jere.  Clark,  jun. 
Jacob  Wood,  Efq. 


Canaan. 
Mehitable  Bramhali 

Clinton,  Dut chefs  Co. 
Capt.  Ifaac  Ruffell 
Jacob  Noble 

Camden,  Oneida  &>. 
Allen  Sperry 

Neiv-Rochell. 
Rev.  Eben.  Smith 

Scbeneclady. 
John  B.  Clute,  jun. 

Water-  Vliet. 
E.  Van  Denburgh 
Daniel  Fort 
Wm.  James 
Aaron  D.  Barrows 
Abraham  Males 
Henry  Mansfield 
John  Gaddes 
John  Truefdell 
Ifaac  Van  Denburgh 
Jacob  Lanfing,  jun. 
John  Mafcraft 
Wm.  Kane 
Jofeph  Whittaker 
Ifaac  Fowler 

Nijkeuna. 
Rev.  Thos.  Romaine 
Derick  Groat 
Nicholas  Groat 
John  G.  Clute 
Thomas  Slats 
Michael  Freligh 
Tobias  Putman 
Philip  Linderbecker 
Eldan  F.  Goodin 
Seth  Veeder 

Coventry,  Conn. 
Leon.  Handee,  20  c. 

Hebron,  Conn. 
Benj.  Davenport 

Kingflon,  Canada. 
John  Hodgfon 


N.  B.  The  names  of  many  fubferibers  in  feveral  of  the  above 
mentioned  and  other  places  have  not  yet  come  to  hand  ;  but  as  in 
printing  the  work  it  has  amounted  to  above  forty  pages  more  thaa 
was  expected,  the  deficiency  in  this  lift  of  fubferibers,  it  is  fffc- 
fjfmed,  will  be  readily  excufed. 


AN 

ACCOUNT,  &c. 

PART  I. 


From  the  time  of  the  Author's  acquaintance  ivlih  the  peoph 
called  Shakers,  and  joining  their  Society,  until  he  began  to 
doubt  ;  and  more  minutely  examine  into  the  propriety  of  then 
Faith,  Doftrines,  and  Practice. 

J\  FEW  {ketches  of  my  life,  previoufly  to  my 
becoming  acquainted  with  the  people  who  are  the  fub- 
ject  of  this  hiflory,  may,  perhaps,  be  acceptable  to  my 
readers. 

I  was  born  the  26th  day  of  May,  1766,  of  reputable 
parents,  who  then  refided  in  the  city  of  New- York.  Soon 
after  my  father  joined  the  Society  of  the  people  called 
Quakers  ;  and  with  an  acquaintance  and  fome  connec* 
tion  with  this  people  1  was  brought  up.  In  my  juvenile 
years,  I  was  much  difpofed  to  ferious  inquiry  and  re- 
flection ;  and  thought  if  I  lived  to  be  a  man,  I  would 
not  be  wicked  as  1  faw  many  were.  But  when  1  attain- 
ed the  age  of  fourteen  years,  I  became  immoral  and 
wicked,  and  continued  fo  until  my  eighteenth  year.— 
Then  I  became  thoughtful  and  ferious,  which  produced  a 
reformation  in  my  life  and  practice  ;  and  at  length  I  was 
brought  to  experience  what  I  had  been  an  utter  ftranger 
to  before,  and  which  was  what  is  believed  by  Christians 
in  general  to  be  that  converfion  which  entitles  the  foul 
to>  the  kingdom  of  heaven.  But  lofing  a  feeling  fenfe 
of  what  I  had  enjoyed,  I  again  had  my  trials,  as  I  could 
not  reft  in  any  thing  fhort  of  true  peace  of  mind.  About 
three  years  after  I  had  become  ferioufly  difpofed,  it  was 
B 


impreffed  on  my  mind  as  a  duty,  to  appoint  meetings, 
and  to  fpeak  by  way  of  exhortation  to  thofe  who  aiTem- 
bled  to  hear  me.  In  the  year  1787,  I  joined  the  people 
called  Quakers,  and  was  admitted  as  a  member  of  their 
fociety  :  with  them  I  continued  about  three  years,  and 
fpoke  feveral  times  in  their  meetings.  Then  I  left  that 
fociety,  fo  far  as  related  to  particular  memberfhip  ;  but 
ftill  continued  to  hold  meetings  occafionally  in  a  feparate 
ftanding,  and  often  preached  among  the  Methodifts.  In 
the  year  1  793,  I  was  received  a  member  of  that  fociety. 
Soon  after  they  gave  me  a  certificate  to  officiate  in  pub- 
lic, by  way  of  exhortation.  Accordingly  I  travelled,  in 
connection  with  that  fociety,  about  two  years ;  in  which 
time  I  became  fo  much  reduced  in  my  circumltances, 
that  I  was  neceffitated  to  engage  in  fome  bufmefs  to  lup- 
port  my  family.  Notwithftanding,  I  did  not  wholly  neg- 
lect that  which  I  conceived  to  be  my  duty  in  the  minif- 
tcrial  line. 

For  about  two  years  previoufly  to  my  joining  the  peo- 
ple who  are  the  fubjecl:  of  the  enfuing  publication,  I  was 
not,  in  a  ftrict  fenfe,  a  member  of  any  ie&,  and  thought 
I  would  never  again  join  any,  unlefs  I  could  find  a  foci- 
ety whofe  practices,  in  my  view,  were  more  conformable 
with  the  precepts  of  Chriftianity.  In  fhort,  for  the  fpace 
cf  a  year  before  I  became  acquainted  with  the  people 
called  Shakers,  I  entertained  an  opinion,  that  the  millen- 
nium was  near  at  hand,  and  that  I  fhould  live  to  fee  it : 
and  I  wifhed  to  find  a  people  prepared,  according  to  the 
fcripture  account,   to  meet  Chrift  at  his  fecond  coming. 

I  had  often  heard  of  the  people  called  Shakers,  by  ver- 
bal accounts,  as  a  ftrange  people  ;  but  on  the  13th  of 
April,  1798,  (on  a  journey  to  Philadelphia)  I  faw  a 
fmali  pamphlet,  written  by  V  Rathbone,  which  gave  an 
account  cf  them,  which  furpaiTed  every  thing  I  had  heard 
or  read  before  refpecting  any  people  profeffing  reli- 
gion. I  thought  it  not  poiTible,  that  any  feci  in  this  en- 
lightened age  of  the  world,  efpecially  in  this  country, 
could  anfwer  that  defcription.  I  thought  that  they  might 
be  very  different  from  what  they  were  reprefented,  as 
truly  religious  people  have  always  been  mifreprefented. 
I  had  underftood  they  held  to  fome  doctrines,  which  ap- 


'5 

peared  to  me  more  pure  than  profefled  by  others.  I  was 
therefore  determined,  (if  God  pleafed)  to  go  and  ve 
them,  and  examine  for  myfelf.  Accordingly,  ibme  time 
in  Auguft,  (the  fame  year)  I  was  at  Albany,  and  the  fir  ft 
Sabbath  after  I  arrived  in  the  city,  I  went  to  fee  them  ; 
a  number  of  whom  refided  at  IVatervliet,  commonly  csfll- 
ed  Nejkauna,  (eight  miles  north-weft  from  Albany.)  I 
attended  their  meeting :  they  fat  filent  a  few  minutes, 
then  arofe  and  flood  in  their  order,  and  lung  a  tune  with- 
out words  ;  after  which,  four  or  five  fang  a  more  lively 
tune,  to  which  the  others  danced.  After  dancing  about 
half  an  hour,  they  all  kneeled  in  filence  a  few  minutes  ; 
as  foon  as  they  arofe,  their  leader  fpoke  of  an  intermif- 
fion.  During  which,  they  retired  to  a  dwelling-houfe 
on  the  other  fide  of  the  road,  oppofite  to  the  meeting- 
houfe,  and  left  me  ruminating  what  kind  of  a  people  and 
religion  this  could  be  ;  for  they  appeared  co  me  very 
folemn,  and  I  thought  they  were  a  fincere  people.  At 
the  conclufion  of  the  afternoon  meeting,  I  wifhed  to  con- 
verfe  with  fome  of  them ;  as  I  began,  from  their  folemn 
appearance,  to  conceive  a  favourable  opinion  of  them. 
But  as  no  one  fpoke  to  me,  I  hardly  knew  how  to  intro- 
duce myfelf.  However,  I  was  determined  not  to  leave 
them,  without  farther  information  refpecting  their  faith, 
&c.  I  faw  I  was  lofmg  an  opportunity  to  fpeak  to  them, 
(as  they  were  filently  returning  to  their  places  of  abode.) 
I  therefore  immediately  fpoke  to  a  young  man,  and  faid, 
I  have  often  heard  of  thefe  people,  and  believe  I  have 
heard  many  things  which  aie  falfe ;  I  have  now  come 
fome  diftance  to  fee  them,  and  cannot  feel  Satisfied  to  re- 
turn without  having  fome  converfation,  in  order  to  a 
better  underftanding  of  their  religious  principles,  than  I 
have  hitherto  had  from  bearfay  and  flying  reports,  and 
I  would  thank  you  to  inform  me  where,  and  of  whom 
1  may  gain  this  information  ?  He  pleafantly  replied, 
"  Your  requeft  can  be  granted  :  go  with  me  to  my  fa- 
ther's, and  he  will  give  you  whatever  information  you 
deflre.,, 

1  gladly  accepted  of  his  invitation,  and  went  home 
with  him.  I  was  kindly  received,  and  foon  invited  to 
diue*     After  which,  I  had  an  agreeable  converfation 


i6 

with  the  young  man's  father,  (Benjamin  Youngs.)  To- 
wards evening  he  invited  me  to  tarry  all  night.  I  did 
To ;  and  we  converfed  till  two  o'clock  in  the  morning, 
on  various  points  of  their  faith  ;  of  which,  for  the  fake 
of  brevity,  I  think  belt  to  give  now  only  the  fubftance, 
as  thefe  fubjecls  will  be  treated  of  hereafter.  I  (hall 
flate  our  difcourfes  by  way  of  queftions  (for  many  I  afk- 
ed )  and  anfwers,  which  may  ferve  as  the  contents  of  all 
that  follows  to  be  treated  of  in  the  courfe  of  this  work, 
refpecting  their  doctrines ;  for  he  pofTeffed  as  much  in- 
formation as  any  one  I  ever  converfed  with  among  them, 
and  was  as  able  to  communicate  his  ideas.  And  I  the 
more  willingly  infert  the  fubftance  of  our  difcourfes  here, 
as  the  account  1  received  from  him,  correfponded  with 
what  I  heard  from  the  Elders,  and  others  in  their  faith, 
for  near  two  years  afterwards.  At  which  time,  they  be- 
gan to  hold  forth  to  me  the  real  doctrines  and  practice 
of  the  church  ;  which  appeared  to  me  (and  will  hereaf- 
ter to  the  reader)  fomewhat  different,  particularly  from 
thofe  paffages  which  I  have,  for  this  reafon,  inclofed  in 
brackets — thus,  [  ]. 

THE  SUBSTANCE  OF  MX  ADDRESS. 

I  have  come  to  fee  you,  and  to  have  a  little  converfa- 
tion  ( if  agreeable )  concerning  your  faith  and  religious 
profeflion  ;  as  I  fmcerely  defire  to  know  the  way  of  life 
and  falvation.  To  prove  all  things ;  hold  faft  that  which 
is  good — i  Theff.  v.  21. 

The  reply  was,  "  To  thofe  who  come  fmcerely  to  in- 
"  quire  of  us  refpecting  our  faith,  we  are  willing,  accord- 
"  ing  to  our  ability,  to  give  all  the  information  they  de- 
«  fire." 

I.    What  is  your  fundamental  principle  ? 

"  We  believe  it  is  fin  which  has  feparated  all  fouls 
"  from  God,  his  favour,  and  true  happinefs  Therefore 
"  our  fundamental  principle  is,  to  confefs  and  forjake  alt 
"fin>  and  live  an  holy,  upright,  juft  life.  Believing  that 
*'  this  is  the  only  way  we  can  1  .urn  to  God,  be  heard 
"  by  him,  have  his  favour,  and  enjoy  true  happijieiV 


»7 

2.  As  this  Is  the  fundamental  principle  of  all  religions  pea* 
pie,  wherein  do  you  materially  differ  from  others  ? 

"  We  materially  differ  from  others  in  not  only  con- 
€<  feffing  our  fins,  but  in  receiving  power  to  forfake  them. 
"  We  have  experienced  the  fecond  coming  of  Chrift,  and 
"  are  in  (what  is  called)  the  millennium*;  a  time  that 
"  has  been  prophecied  of,  in  which  Satan  Pa  all  be  bound f, 
"  and  a  difpenfation  of  gi  eater  power  and  grace  given 
"  than  ever  hath  been  before.  It  being  now  the  time 
"  the  Lord  is  fearching  Jerufalem  (i.  e.  the  church)  as 
u  with  candles.J  Therefore,  no  hypocrite  can  abide  in 
"  this  church,  continuing  in  hypocrify,  or  in  the  com- 
"  million  of  any  private  fin  whatever,  as  fuch  may  in 
u  other  churches. " 

He  gave  me  all  the  information  he  could  refpecling 
the  firft  revelation,  and  preaching  of  the  gcfpel  of  the 
fecond  coming  of  Chrift.  He  alfo  difcourfed  of  the  cho~ 
fen  witneffes  and  fervants  of  God,  (Ann  Lee,  Wm.  Lee,  and 
James  IVhittaker)  who  received  the  firft:  gifts  of  the  gof- 
pel.  In  the  next  place  he  gave  a  biftory  of  their  com- 
ing from  England  in  the  year  1774,  to  America,  and 
fettling  here  in  the  wildernefs.  Then  he  recited  the 
poverty,  difficulties,  trials,  labours,  and  perfecutions,  they 
paired  through  ;  and  mentioned  a  variety  of  miracles 
wrought  in  fupport  of  their  miffion,  and  the  gofpel  they 
preached,  (a  more  particular  account  of  the  whole  of 
•which  will  be  feen  hereafter.)  He  mentioned  many 
fcripture  prophecies  that  fpake  of  this  day  and  work : 
and  1  thought  he  gave  many  good  reafons  for  all  he  ad- 
vanced, 

3.  What  reafons,  or  rather  proof  have  you,  to  believe  that 
Chrifl  has  made  his  fecond  appearance,  and  that  you  are  iri  a 
fuperlor  difpenfation  to  all  others  P 

He  anfwered — "  We  have  abundant  proof,  both  ex- 
€<  ternal  and  internal.  Outwardly  we  know  by  the  fruit ; 
"  as  Chrifl  faid,  By  their  fruits  ye  /hall  know  them — (Math. 
"  vii.  16.)     Alfo,  by  this  Jh all  all  men  know  that  ye  are  my 

%  This  was  what  I  did  not  expeel  to  hear.      Glorious  ne<ws> 
indeed  !  thought  I,  if  true.      I  was  almojl  in  tranfports. 
t  Rev.  ##.2.        t  Zeph.  i.  12. 
B  2 


11  difcipks,  if  ye  have  love  one  to  another — (John  Xui.  35.) 
"  And  further,  ail  the  aDoftolic  gifts  are  in  the  church, 
u  as  the  gifts  of  miracles,  &c.  According  to  the  prom- 
'*  ife,  Thefe  figns  ft: all  follow  them  that  believe  ;  in  my  name 
tl  they  Jh all  cajl  out  devils,  they  Jhall  fptak  with  new  tongues* 
11  Matt.  xvi.  17.  (This  being  a  proof  with  us,  that  oth- 
"  er  churches  are  not  the  churches  of  Chiift  ;  thefe  figns 
"  follow  not  ;  miracles  are  all  ceafed  among  them. ) — 
11  And  inwardly  we  have  greater  evidence.  By  confef- 
"jing  rurjins,  according  to  to  the  gift  of  God,  we  receive 
"  power  to  forfake  and  to  feel  forgivenefs  of  all  our  fins. 
"  In  confequence  of  which,  in  our  fpiritual  travail  we 
"  know  the  promife  is  fulfilled,  /  <will cleanfe  them  from  all 
"  unrig hteoufnefs."      I  John,  i    9. 

4.  How  and  on  what  condition  are  perfons  received  as 
members  P 

"  By  making  an  honeft  confeffion  of  all  their  fins  in 
"  thought,  word,  and  deed,  which  they  can  at  the  time 
*'  remember  to  have  ever  committed.  The  confeffion  is 
"  made  to  one  or  two  of  the  Elders — [and  they  tell  no 
"  perion  what  has  been  told  them,  but  endeavour  to  bu- 
"  ry  all  in  oblivion.]  This  was  the  gift  of  God  to  the 
"  church  in  the  firft  opening  of  the  gofpel,  or  dawning 
"  of  this  difpenfation,  and  likewife  the  practice  of  the  an- 
"  cient  people  of  God,  as  we  read  in  Jofh.  vii.  19.  Prov. 
"  xxii.  13.     James  v.  16." 

5  What  is  done  if  fins  are  committed  after  confeffion,  and 
what  is  your  order  of  excommunication  ? 

"  Such  among  us  who  fall  into  fin,  confefs  the  fame, 
lt  and  are  laboured  with  by  the  Elders  accordingly. — 
fi  But  they  cannot  hold  any  in  union,  who,  contrary  to 
"  their  own  faith,  and  counfel  of  the  Elders,  continue  to 
M  live  in  the  practice  of  any  known  fin,  [on  any  other 
*'  accounts  they  difown  none.]  We  believe  it  is  as  ne- 
"  cefTary  to  forfake  as  to  confefs" 

6.   What  is  your  method  of  church  government  ? 

ii  By  a  miniftration,  according  to  the  Mofaic  dif- 
"  penfation.  God  fpake  to  Mofes,  and  he  delivered  the 
"  words  he  received  to  the  people.  So  in  this  church, 
"  Chrift  is  the  head  ;  his  fecond  coming  is  fpiritual  in  his 
"  people.    The  firft  in  the  miuiftration  is,  (her  we  call) 


N 


19 

*  the  Mother  of  the  church.  She,  immediately  receiv- 
"  ing  the" revel  '.t'on  of  the  mind  and  will  of  G<»d.  com- 
"  mitnicates  the  fame  to  the  Elders,  whom, -in  this  gift, 
"  fhe  his  appointed  to  piefide  over,  or  to  have  the  care 
"  or"  the  church  and  families,  in  the  feveral  piaces  where 
"  they  are  fettled  Thofe  Elders  are  obedient  to  her  ; 
"  thofe  they  have  the  care  of,  are  obedient  to  them. 
"  [Though  all  have  the  pnvilege  to  act  their  own  faith, 
*'  as  the  gofpel  don't  bind  creatures  any  farther  than  to 
"  forfake  all  fin,  and  every  practice  en.ch  individual  feels 
"  condemned  for.  As  to  civil,  immaterial,  ornon-e/Ten- 
"  tial  matters,  we  let  all  think,  and  act  for  themfelves  ; 
"  and  do  not  differ  with,  and  excommunicate  for  fenti- 
w  ments  or  conduct,  that  does  not  immediately  concern 
si  our  falvation.  The  Elders  do  not  ufurp  authority 
"  over  any,  only  advife,  and  leave  them  to  act  their  own 
"  faith  without  cenfure  ]  We  are  to  do  what  we  are 
"  confcious  is  right,  and  refrain  from  what  we  are  con- 
"  fcious  is  wrong  ?" 

7.  What  is  your  faith  concerning  wor/hip  ?  I  fee  you  dif- 
fer from  all  others  in  praying  and  hnging ;  and  what 
fcr\pture  or  reafons  have  you  for  dancing  ? 

"  True  and  acceptable  worihip  is  performed  by  thofe 
"  only  who  keep  the  commandments  ot  God  :  accord- 
"  ing  to  the  words  of  Chrift,  If  ye  love  me,  keep  my  com- 
"  mandments — (John  xiv.  15.)  Prayer  is  the  fmcere  de- 
t(  fire  and  breathing  of  the  foul ;  therefore,  we  feldom 
"  pray  vocally  ;  as,  God  knows  the  language  and  defires 
"  of  our  hearts,  a  compoficion  of  words,  expreflive  theie- 
"  of,  is,  to  him  (who  knows  bed  what  we  ftand  in  need 
«  of,)  not  neceffary.  As  to  fmging,  though  we  fing 
««  vocally,  we  feJdom  fing  hymns,  or  a  compofition  of 
"  words.  Every  foul  praifes  God  according  to  its  Mate, 
"  and  travail.  Our  fmging  is  that  which  St.  John 
"  heard,  (Rev.  xiv.  34)  that  no  man  could  learn,  (or 
"  underftand)  but  thofe  who  Were  redeemed  from  the 
*\  earth,  and  not  defiled  with  women,  or  rather  (accord- 
'*  ing  to  our  travail)  the  fbng  of  redemption  and  com- 
"  plete  falvation.  Vocal  prayer,  and  frnging  a  compo- 
«•  fition  of  words,  are  accepted  when  done  in  the  gift  of 


20 

9  God  ;*  and  at  fome  future  time  we  may  be  fo  led  to* 
ft  pray  and  praife  Dancing  is  the  gift  of  God  to  the 
u  church,  or  the  way  in  which  it  has  been  led.  In  this 
"  exercife  we  receive  that  ftrength,  and  confolation,  to 
"  which  the  world  are  total  ftrangers.  This  is  reafon 
"  fufficient  for  us,  if  we  could  produce  no  other.  But 
t(  it  may  be  clearly  proved  that  it  was  a  worfhip  among 
41  the  ancient  people  of  God  ;  and  prophecied  of,  that  it 
—  fhould  be  again  reftored  to  the  people  of  God  j  partic- 
*'  ularly  by  Jeremiah,  xxxi.  13." 

8.  /  have  underjlood  you  forbid  marriage,  and  that  you 
feparate  man  and  wife ;   what  is  your  faith  and  conduft  herein  ? 

"  We  forbid  no  one  ;  we  fay,  //  is  better  to  marry  than 
M  to  burn  ;  that  is,  it  is  better  t;o  marry  than  to  do  worfe. 
**  AH  men  cannot  receive  this  faying,  fave  they  to  whom  it 
"  is  given.  Chritt  lays  farther,  He  that  is  able  to  receive 
"  it,  let  him  receive  it — (Matt.  xix.  1  1,  12.)  It  is  given 
««  unto  us,  and  we  are  able.  We  have  come  out  of  the 
"  order  of  natural  generation,  to  travail  in  regeneration. 
u  In  the  refurreclion,  they  neither  marry,  nor  are  given  in  mar- 
"  riage — ( Matt.  xxii.  30. )  This  fecond  coming  of  Chrift, 
"  and  laft  difpenfation,  is  that  refurrection. 

"  And  as  to  feparating  man  and  wife,  they  are  not 
"  feparated  againfl  their  feelings  and  faith  ;  [but  are 
"  left  to  act  their  own  faith,  and  live  together  if  they 
"  choofe,  or  think  beil  fo  to  do.]  You  have  proof  of 
"  this  before  your  eyes  ;  it  is  now  feven  years  fmce  I 
•*  joined  this  people  ;  I  ft  ill  live  with  my  wife  and  fam- 
w  ily,  and  tranfacl  bufinefs  for  myfelf.  The  gofpel 
*«  does  not  bind  creatures  ;  the  Elders  ufurp  author- 
"  ity  over  no  one,  but  the  church  can  hold  no  hufband 
"  and  wife  in  union,  who  live  together  after  the  courfe 
"  of  the  world.  We  believe  the  gofpel  requires  us,  not 
"  only  to  forfake  all  the  vain  pomps  and  vanities  of  the 
"  world,  but  likewife  all  the  carnal  denies,  and  incli- 
"  nations  of  the  flefh." 

In  order  that  I  might  have  a  clear  underftanding  of 
the  doctrine  refpecting  marriage,  he  gave  me  an  account, 

*  At  this  time  I  link  knew  what  they  meant  by  the  gift  of 
G«d< 


according  to  theif  faith,  of  the  increafmg  work  of  God, 
in  order  for  man's  complete  falvation  and  redemption, 
in  the  different  difpenfations  of  God's  grace,  from  the 
fall  of  our  firft  parents  to  the  prefent  day  ;  particularly 
reprefented,  or  fignified  in  Ezekiel's  vifion  of  the  holy 
waters — chap.  iv.  7.  Alfo  an  increafmg  purity  in  heart 
and  practice,  being  required  in  a  fucceeding  and  fuperior 
difpenfation,  which  was  not  required  in  an  antecedent, 
and  inferior. 

As  theie  are  the  principal  fubjects  on  which  we  con- 
verfed  at  that  time,  I  mail  proceed  with  my  narative 
until  our  next  conference.  I  parted  with  this  kind  fam- 
ily in  the  morning,  the  father  of  which,  earneftly  invited 
me  to  come  and  fee  them  again.  I  told  him,  1  thought 
1  mould.  I  returned  to  Albany,  and  firft  went  to  fee  my 
friend  Wm.  Carter  ;  I  told  him  I  had  been  to  fee  the  peo- 
ple called  Shakers.  He  invited  me  into  a  private  room, 
and  defired  me  to  inform  him  what  I  thought  of  them. 

I  told  him  I  had  a  more  favourable  opinion  of  them, 
than  I  had  before  1  faw  them.  1  gave  him  an  account 
of  the  meeting,  my  kind  reception,  and  principal  part  of 
the  converfation  with  B.  Youngs,  with  the  reaions  he  ad- 
vanced for  their  faith  ;  and  concluded  by  faying,  I  am 
furprifed  you  mould  live  many  years,  fo  nigh  fuch  good 
people,  and  never  once  go  to  fee  them  :  1  wifh  you  now 
to  go,  and  you  will  hear  fuch  preaching,  and  doctrine, 
and  fee  fuch  practice  as  you  never  heard,  nor  faw  be- 
fore ;  and  afterwards  you  will  be  glad  you  went. 

He  faid,  "  I  will  go."  I  bid  him  farewell,  and  in  a 
few  days  arrived  at  home.  But  the  Shakers,  and  the 
millennium  doctrine,  my  friend  B.  Youngs  had  preach- 
ed to  me,  was  daily  in  my  thoughts ;  for  I  had  already 
caught  fome  of  their  fpirit,  and  could  not  be  eafy  with- 
out feeing  them  again. 

I  left  home  on  the  1 4th  of  November,  and  walked  to 
Albany,  (one  hundred  miles,)  where  '  arrived  the  19th; 
1  firft  went  to  fee  my  friend  John  Taylor ;  he  foon  told 
me  "  I  muft  go  to  Wm.  Carter's,  and  make  a  confeflion, 
for  I  had  ruined  the  family."  I  told  him  I  knew  not 
what  he  meant.  He  faid,  li  Try  and  recollect  "  I  re- 
plied, I  am  not  confcious  of  doing  any  wrong,  fo  I  fhall 


12 

make  myfelf  eafy.  He  did  not  keep  me  In  fufpenfe  long, 
but  informed  me,  that  "  in  confequence  of  my  preach- 
ing to  Carter  a bout  the  Shakers,  he  had  been  up  to  fee 
them,  confeffed  his  fins,  and  joined  them  ;  on  account 
of  which,  his  wife  and  children  were  very  much  diflat- 
isfied  " 

Next  morning  I  went  to  fee  him  ;  as  foon  as  I  enter- 
ed his  houfe,  his  wife  was  all  in  a  rage  ;  fhe  ordered  me 
out  of  the  houfe,  got  the  horfe  whip,  fhook  it  over  my 
head,  round  and  about  me  with  many  threats,  and  or- 
dered one  of  her  children  to  go  and  tell  her  eldeft  fon, 
(who  was  in  town,)  to  come  home,  and  he  would  do  fo 
and  fo.  In  In^rt,  fhe  abufed  me,  and  ufed  very  harfh 
expreffions.  I  tried  to  moderate  her  anger  with  mild 
words,  and  to  reafon  with  her,  but  fhe  was  quite  outra- 
geous, and  Carter  fat  filent,  not  daring,  apparently,  to 
fpeak  a  word.  I  told  her,  I  hoped  fhe  would  fee  her 
error,  and  left  her  with  a  confcioufnefs  that  I  had  done 
no  wrong,  having  only  complied  with  the  earned  requeft 
of  her  hufband.  Afterwards  their  eldeft  f-.n  threatened 
to  fhoot  me,  or  fome  way  take  my  life.  I  wrote  to  him 
on  the  confequences  of  fuch  threats,  informing  him  if  I 
heard  the  leaft  whifper  more  of  the  like  kind,  1  would 
proceed  as  the  law  directed. 

I  left  Albany  21ft  of  November,  3  o'clock,  P.  M.  in 
order  to  pay  B.  Toungs  another  viflt.  Here  I  may  ob- 
ferve  that  at  that  time,  there  was  not  a  houfe  on  the 
road  from  the  fuburbs  of  the  city,  to  the  Shaker  fettle- 
ment ;  and  by  reafon  of  a  deep  fnow,  which  fell  the  pre- 
ceding evening,  I  got  loft  in  the  woods,  and  froze  both 
my  feet,  and  did  not  get  to  my  deftined  place  till  3 
o'clock  in  the  morning,  when  J  was  quite  exhauited,  and 
on  the  point  of  perifhing.  The  family  received  me  with 
tendernefs,  and  administered  to  my  neceflities.  But  not- 
withstanding every  attention  which  was  paid  to  me,  it 
was  eight  or  nine  days  before  I  was  able  to  walk.  I 
tarried  ten  days,  during  which  time,  and  for  feven  years 
afterwards,  their  kindnefs  to  me,  was  fuch  as  to  caufe 
me  to  remember  them  with  gratitude  and  affeclion. 

B.  Ycungs  being  a  man  of  a  friendly,  fociable  turn, 
we  bad  much  converfatioa  on  the  faith,  as  profeifed  bv 


23 

him  and  his  brethren  ;  to  all  which  I  made  no  objections, 
except  wherein  it  was  necefTary  to  gain  a  clear  under- 
Handing  of  any  liibject  or  point,  on  which  he  was  treat- 
ing. Indeed  I  did  not  go  to  fee  them  to  object  and  dlC- 
pute,  but  to  afk  queftions,  and  gain  information.  I 
fhall  treat  the  fubjects  respecting  the  doctrines  of  the 
church,  as  in  the  firft  conference. 

Previoufly  to  our  entering  on  particular  fubjects,  re- 
fpecting  their  faith  and  practice,  I  ob  erved  to  him  that 
having  confidered  the  iiibject  of  our  former  difcourfe, 
and  having  thereby  been  enabled  to  think  favourably  of 
the  people  with  whom  he  was,  in  union,  1  had  come  to 
have  fome  farther  converfation,  and  if  he  was  in  a  fupe- 
rior  difpenfation  of  light  and  grace,  I  hoped  I  might 
become  convinced  thereof,  and  then  I  fhnuld  be  willing 
to  take  up  my  crofs  and  follow  Chrift  in  the  way  that 
he  profeued. 

He  replied,  "  I  am  happy  to  fee  you,  and  am  willing 
u  to  give  you  aU  the  fatisfaction  in  m}  power  ;  and 
"  hope  your  labour  and  fuffering,  in  coming  to  fee  us, 
*;  and  our  converfation,  will  not  bfe  in  vain,  but  wifh 
"  you  may  be  richly  rewarded  "     ■ 

9.  /  have  underftood  there  are  fome  among  you,  who  have 
all  temporal  things  in  common,  fomewhat  like  unto  the  primitive 
chrijl'ians  ? 

"  The  principal  motive,  defire,  and  labour,  of  the 
"  children  of  this  world,  is  to  gain  a  temporal  intereft, 
•'  to  accumulate  wealth  for  themfelves  and  pofterity, 
'*  to  confume  it,  as  the  apoftle  expreiTes  it,  upon  their 
«  lujls — f  James  iv.  3. )  But  the  principal  motive,  defire, 
"  and  labour,  of  the  people  of  God,  and  true  followers 
"  of  Chrift,  is  to  lay  up  a  treafure  in  heaven,  and  to  labour 
'*  for  the  fupport  of  the  gofpel,  and  thofe  who  are  obe- 
u  dient  thereto  ;  become  willing  when  taught,  or  re- 
"  quired,  by  the  gift  of  God,  to  give  up  their  temporal 
"  intereft,  and  join  in  a  united  one  ;  or,  in  other  words, 
"  to  fupport  a  joint  intereft,  and  gather  into  family  and 
"  church  order,  having  all  things  common. 

"  The  church  is  made  up  of  many  families,  (though 
4i  in  fpirit  and  practice,  all  are  one  )  The  number  ia 
'*  each  family,  is  according  to  the  convenience  of  houfes, 


24 

w  and  circumftances.  A  deacon  in  each  family,  tranf- 
"  acts  the  temporal  bufinefs :  others  have  no  worldly 
"  concern,  as  food,  raiment,  and  all  things  neceffary, 
M  are  by  him  provided  ;  and  what  each  family  has  to 
u  fpare.  is  carried  to  the  office,  and  depofited  in  the  care 
ei  of  the  deacon  of  the  church,  to  be  bv  him  given  for 
"  charitable  pnrpofes,  to  thofe  who  are  in  want,  and  for 
"  the  fupport  of  the  gofpel.  Thus  it  is  among  as,  (i.  e. 
"  thofe  wh D  are  brought  into  family,  or  church  order,  as 
"  before  mentioned,)  according  as  it  was  under  the 
"  power  of  the  golpel  formerly  :  all  that  believed,  were 
"  together,  and  had  all  things  common.'' — A  els  ii.  44. 

10  Is  it  particularly  rt  quired  of  all  to  come  into  this  joint 
inter  efl.  and  give  up  th-ir  property  P  and  are  perfons  'who  have 
no  property,  as  willingly  received,  and  made  equal  Jh are rs  ? 

"  rN<>ne  are  required  contrary  to  their  feelings  and 
"  faith  ;  each  one  acts  his  own  faith,  particularly  in 
"  all  civil  things,  that  do  not  obftrucT:  the  growth,  or  in- 
u  creaie  of  the  foul's  falvation ;  and  thofe  who  are  poor, 
'*  are  as  willingly  received  as  the  rich.]" 

11.  If  thofe  ivho  have  dep-Jited  intereji  in  common  Jlockt 
and  laboured  faithfully  for  a  longer,  or  Jhcrter  time,  and  fi- 
nally hfe  their  faith,  or  for  feme  caufe,  choofe  4o  go  away,  is 
what  they  depofited,  returned? 

"  The  church  do  what  is  juft,  and  right,  in  all  cafes. 
"  I  have  knowm  inffances  of  it  being  returned,  and 
**  compensation  made  for  their  labours  " 

1 2 .  What  do  you  believe,  particularly,  concerning  the  fcrip- 
tures  ? 

"  We  believe  they  are  a  true  record  of  the  work  of 
"  God  in  paft  difpenfations,f  written  by  infpiration,  and 
"  profitable  to  thote  to  whom  they  were  directed,  and 
"  to  thofe  under  the  difpenfacion  in  which  they  were 
"  written  ;  and  that  rhey  end  under  the  difpenfation  of 
"  the  fnft  coming  of  Chrift  Neverthelefs,  we  believe 
"  them  fraught  with  prophecies,  from  beginning  to  end, 
"  of  a  further,  and  final  diiplay  of  God's  grace  in  a  fu- 
"  ture  day,  when  the  man  of  fin  would  be  revealed,  and 
"  a  full,  complete,   and  finifhed  falvation  obtained." 

1  3  What  do  you  believe  concerning  (what  fame  prof  effort 
call)  univerfal  and  faving  light  ? 


»5 

"  We  believe  Chrift  has  enlightened  every  man  that  com* 
"  eth  into  the  world — (John  49,)  and  that  a  talent,  or  tal- 
"  ents,  is  given  to  every  man  to  improve — (Matt.  25,)  and 
"  all  who  live  according  to  their  light,  and  improve  the 
"  talents  that  God  has  given,  have  found  juftification, 
"  and  acceptance  with  God.  For  as  the  fcriptures  ex- 
•'  prefs  it,  a  manifeftation  of  the  fpirit,  is  given  to  every 
u  man  to  profit  withal — (1  Cor.  xii.  7,)  and  difobedi- 
•*  ence  thereto,  is  the  caufe  of  condemnation." 

1 4.  What  is  your  faith  concerning  juftification  P 

"  We  believe  all  thofe  have  found  juftification,  who 
u  have  been  obedient  to  their  light,  and  knowledge  ;  and 
•'  as  we  are  obedient  to  the  gofpel  of  the  feconi  coming 
"  of  Chrift,  we  find  juftification,  and  fanclification." 

15.  Then  do  y--u  believe  in  ferfeSion,  or  a  Jlate  of  freedom 
from  Jin,  attainable  in  this  life  ? 

"  Such  who  are  obedient  to  the  gofpel  of  the  feccnd 
**  coming  of  Chrift,  and  abiding  in  the  travail  of  regen- 
"  eration,  overcome  all  evil,  fo  as  not  to  fin  in  thought, 
"  word,  or  deed,  and  the  wicked  one  toucheth  them 
«<  not." — 1  John  xv.  18. 

1 6.  What  do  you  believe  concerning  perfeverance,  and  fall- 
ing from  grace  ? 

"  We  believe  creatures  may  receive  the  grace  of  God, 
**  and  experience  a  good  degree  of  the  power  of  the 
"  gofpel  ;  nevertheless  fall  away,  and  become  darker  in 
"  their  minds  than  ever  they  were  before.  Though  we 
**  believe  a  ftate  attainable,  from  whence  there  will  be 
**  no  more  going  out." — Rev.  iii.  12. 

1 7 .  What  is  your  faith  ref peeling  the  condition  of  man  in 
the  fall? 

"  Mankind  in  a  ftate  of  nature,  (or  before  they  hear 
"  the  gofpel,  and  yield  obedience  to  it,)  are  fpiritually 
"vdead,  loft  and  funk  far  from  God  ;  and  of  their  own 
u  nature,  inclined  to  evil  continually.  But  as  the  natural 
"  fun  ihineth  on  the  world,  giving  warmth  and  life,  fo 
"  doth  the  fun  of  righteoufnefs  mine  on  the  hearts  of  all; 
"  and  according  to  the  light  and  warmth  received,  they 
u  have  power  to  improve  ;  and  when  they  hear  the  got- 
"  pel  in  the  gift  of  God,  they  have  power  given  to  choofe 
n  or  refute.  The  gofpel,  according  to  the  difpenfatiorv 
C 


i6 

fi  of  it,  is  the  power  of  God  unto  falvation,  railing  fuch 
"  out  of  the  fall  as  believe,  receive,  and  obey  it." 

1 8  What  do  you  believe  concerning  the  doSrine  of  eletlion 
and  reprobation  ? 

"  We  believe  in  election.  Chrift  is  the  elect  of  God, 
"  and  all  men  in  him  are  elect.  He  is  the  head  of  eve- 
"  iy  man.  They  are  not  created  machines,  but  have  a 
"  will  and  power  given  to  choofe  or  refufe ;  and  when 
"  the\  believe  in,  and  receive  the  gofpel,  particularly  of 
"  Cbrift's  fecond  coming,  they  are  benefitted  by  this 
"  election.  We  deny  that  God  ever  decreed  to  fhut 
Ci  any  foul  eternally  from  his  mercy  and  favour." 

1 9.  7/  appears  to  me  you  believe  in  the  final  refloration  ? 

"  We  believe  the  goipel  in  the  power  of  it,  will  be 
"  offered  to  every  foul,  if  not  in  time,  in  eternity,  and 
"  finally  will  prevail,  and  conquer,  and  bring  all  crea- 
"  tures  back  from  whence  they  are  fallen  ;  and  every  knee 
iifhall  bow,  and  every  tongue  confefs  Chrifl  to  the  glory  of 
«  God  » 

20.  What  is  your  faith  concerning  the  divinity  of  Chrift 
*nd  his  fufferings  ? 

Do  you  believe  he  'was  co-equal  and  co-eternal  with  the 
Father  ? 

"  We  believe  him  to  have  been  what  the  fcriptures 
'*  teftify  of  him  ;  that  is,  the  fecond  Adam>  like  unto  the 
"  firft,  before  he  finned;  and  by  Chrift  the  fecond  Adam, 
"  was  in  a  meafure  reftored,  (and  now  is  fully  reftored 
"  in  the  true  fenfe,  by  Chrift's  fecond  coming,)  that  gift 
"  of  God,  and  revelation,  which,  by  difobedience,  the 
"  firft  Adam  loft.  And  by  the  revelation  of  the  power 
"  and  fpirit  of  God  to  the  man  Chrift,  he  was  enabled 
"  to  keep  out  of  all  fin,  though  in  all  points  tempted  as  ive 
"are — (Heb.  vii.  15)  becaufe  he  took  upon  him  our 
"  fallen  nature.  Hence  we  believe  Chrift  was  like  ether 
"  men,  fin  excepted  :  but  he  being  endowed  with  the 
"  fpirit  and  power  of  God,  according  to  the  apoftle  ; 
"  God  giveth  not  the  fpirit  by  meafure  unto  him — (John  iii.  34) 
"  that  is,  God,  by  his  fpirit,  dwelt  in  the  man  Chrift  Je- 
"  fus,  and  in  this  refpect  he  was  God  and  man- 

"  As  to  his  being  co-eternal,  and  co* equal  with  the 
r*  Father,  as  man  he  was  not  fo  ;  but  the  fpirit  of  God 


n 

r  that  was  in  him,  (as  before  mentioned,)  and  by  which 
"  he  was  actuated,  was  lb.  Therefore,  in  the  begin- 
u  ning,  was  what  St.  John  calls  the  Word;  and  this 
"  word  that  dw^lt  in  the  man  Chrift,  was  Gsd ;  and  by 
"  this  all- powerful  word,  all  things  were  made ;  and  without 
sl  it,  was  not  any  thing  made,  that  <was  made.  And  in  this 
u  word  was  life,  and  by  ChrihVs  abiding  in  this  life,  he 
«;  deftro »  ed  the  (inful,  or  fallen  nature,  which  he  took 
"  upon  him  ;  and  he  then  became  the  firft  born  in  the 
"  new  creation,  the  light  of  the  world,  and  an  example 
•'  to  all  men. 

"  Now  as  by  this  word,  all  things  were  made,  fo  by 
"  the  fame,  did  Chrift  perform  all  the  miracles  of  which 
•'  we  read.  This  word  or  fpirit  was  the  fame  that  ap- 
"  peared  to  the  patriarchs,  and  by  which  the  prophets 
"  fpake.  And  though  Chrift  was,  as  hath  been  repre- 
a  fented,  neverthelefs,  he  pa  fled  through  heavy  trials,  and 
"  deep  fufferings.  For  example,  his  being  tempted  of 
"  the  devil,  or  the  evil  nature,  the  flefh,  the  old  man  of 
"  fin  ;  which  after  his  trials  and  fufFerings  in  refilling 
"  the  fame  in  all  its  cravings,  angels  came  and  minijlered 
<l  unto  him.  Like  unto  other  men,  he  was  dependent  on 
"  God,  and  prayed  to  him.  Of  himfelf  he  had  no  abil- 
f*  ity  to  work  miracles  ;  But  the  Father,  faith  he,  that 
u  dwelleth  in  me,  he  doth  the  works — (John  xx.  10.)  As  a 
"  man,  when  he  was  on  earth,  he  knew  not,  and  now  he 
€i  is  in  heaven,  he  knows  not  the  fecrets  of  the  Father, 
"  (Matt,  xxvii.  36,)  any  farther  than  rhey  are  commu- 
"  nicated  unto  him.  Wherefore  we  have  that  exprciljon 
"  in  the  Revelations  :.  The  revelation  of  J  ejus  Chr'ifi,  which 
4i  God  gave  unto  him — Kev.  i    1. 

"  As  a  man,  he  wept  over  Jerufalem.  As  a  man,  he 
•'  was  in  an  agony  and  prayed  As  a  man,  on  the  crofs 
"  he  cries,  My  God,  my  God,  why  hajl  thou  forfaken  me  ? 
**  Here  we  fee  clearly  no  part  of  the  deity,  or  divine 
"  nature  suffered.  If  God  had  forfaken  him,  how  then 
"  could  he  be  God  in  any  other  fenle  than  I  have  al- 
**  ready  defcribed. 

*  We  do  not  believe  as  Dr.  Watts  expreffes  it,  that, 
"  God  the  mighty  maker  died, 
H  For  man  the  creature's  fm» 


28 

"  He  opened  a  way  for  all  to  follow  him,  in  that  line 
i{  of  obedience  to  his  Father,  by  a  daily  crofs,  even  to 
"  the  death  of  the  crofs — (Phil.  ii.  8.)  In  confequence 
"  of  which  he  was  accepted  of  the  Father,  and  became 
"  the  fir  ft  born  among  many  brethren. — Rom.  viii.  29. 

"  God  cannot,  nor  ever  will  be  known  any  further 
"  than  he  manifefts  hfmfelf.  Chrift  was  the  greateft 
"  manifeftation,  or  revelation  of  God,  that  had  ever 
*'  been  made.  According  to  his  own  words,  He  that 
"  hath  feen  me,  bath  feen  the  Father.  That  is,  his  wifdom, 
•'  power,  holinefs,  forbearance,  kindnefs,  benevolence, 
*'  companion,  and  love.  In  fhort,  he  is  our  example  ; 
"  and  in  every  refpeft,  whereunto  we  are  called,  we 
"  muft  follow  him  in  that  path  which  he  has  marked 
"  out  for  us  ;  and  even  to  become,  according  to  the 
"  apoftle,  partakers  of  his  fufferings,  and  in  order  to  reign 
"  with  him,  we  muft  fuffer  with  him — ( 1  Peter  vii.  1 3. 
"  2  Tim.  ii.  12.)  We  do  not  believe  in  imputed  right- 
"  eoufnefs,  the  doctrine  of  atonement,  nor  Chrift's  mak- 
"  ing  fatisfa&ion  for  fin." 

2  1.  IV hat  is  your  faith  refpeding  what  is  called  the  facra- 
merit  of  bread  and  wine  ? 

"  We  believe  it  may  be  right  for  all  fuch  as  are  under 
"  the  difpenfation  of  the  firft  coming  of  Chrift,  or  have 
"  not  heard  the  gofpel  of  his  fecond  coming,  to  partake 
"  of  it,  if  they  do  it  confcientioufly  and  in  fmcerity. — 
"  For  we  read,  As  often  as  ye  eat  of  this  bread,  and  drink 
Ci  of  this  cup,  ye  do  Jhew  the  Lord's  death  till  he  come — (  1  Cor. 
'*  xi.  26.  And  we  know  he  has  come;  and  we  drink 
"  with  him  of  that  new  wine,  which  he  promifed  to  give 
"  when  he  fhould  come  in  his  Father's  kingdom." 

2  2.    It  hat  do  you  believe  concerning  war? 

"  It  belongs  to  thofe  who  are  of  the  fpirit  of  this 
"  world,  to  fight.  Chrifl's  kingdom  is  not  of  this  world; 
"  (John  xviii.  36)  therefore  his  fervants  cannot  fight. 
"  And  the  apoftle  James  fays,  Wars  and  fighting  come  from 
"your  lu/ls,  that  war  in  your  members." — iv.  1. 

23.  What  is  your  faith  and  praclice  concerning  f wearing 
before  the  civil  magiflrate  ? 

"  Our  faith  and  practice  is  according  to  the  precept 
"  of  Chrift,  Not  to  fwear  at  all,  neither  by  one  thing  nor 


n 

K  the  other  ;  but  to  let  our  communication  "be  yea,  yea  / 
'*  and  nay,  nay  :  for  luhatfoever  is  more  than  thefe,  ometh  oj 
"  evil. — (Mitt.  v.  34.  )  And  when  called  upon,  we  af- 
"  firm  ;  and  fpeak  the  truth  on  all  occafions." 

24.  What  is  your  faith  reflecting  the  miniftry,  6r  in  ivhat 
manner  are  perfns  qualified  and  author/fed  to  preach  '- 

'«  We  believe  no  one  can  preach  the  gofpel,  wlio  has 
c<  it  not.  That  no  one  can  adminifter  that  to  others, 
"  to  profit,  which  he  has  not  known  and  experienced 
"  himfelf.  Like  wife,  none  are  true  gofpel  minifters,  ex- 
"  cept  they  be  qualified  and  fent  of  God,  according  to 
**  Romans  x.  15.  And  any  perfons,  whofe  conduct  and 
'*  converfation  becometh  the  gofpel,  and  feeling  it  im- 
*'  preffed  on  their  minds,  and  believing  it  to  be  their  du- 
"  ty,  or  what  is  required  of  them,  and  have  the  gift  and 
"  and  ability  to  adminifter  the  gofpel ;  and  the  church 
"  feeling  union  with  them  therein,  they  are  then  allowed 
f(  to  act  accordingly. " 

25.  What  do  y-jit  believe  concerning  the  refurreclion  ? 

"  We  believe,  that,  By  man  came  death  ;  by  man  (Chrift) 
**  came  alfo  the  refurreclion  from  the  dead,  (  1  Cor.  xv.  21} 
"  viz  a  refurrection  fr  >m  a  death  in  fin,  i.  e.  out  of  the 
"  evil  nature,  to  a  life  of  righteoufnefs.  It  is  the  foul 
*'  of  man  in  the  fall,  in  a  ftate  of  fin,  and  loft  from  God, 
"  that  is  the  fubject  of  the  refurrection,  and  not  thefe 
(i  vile  corruptible  bodies.  According  to  the  apoftle, 
"  //  is  J own  a  natural  body,  it  is  raifd  a  fpiritual  body.  If 
"  fallen,  loft  creatures,  while  they  are  talking  and  deter- 
"  mining,  in  their,  carnal  imaginations,  with  refpect  to 
u  the  resurrection,  were  careful  to  forfake  their  fins,  and 
"  know  a  refurrection  from  a  ftate  of  fin  to  a  ftate  of 
"  righteoufnefs,  they  would  then  be  more  able  to  judge 
"  concerning  it.  Now,  though  we  thus  endeavour  to 
"  give  honeft,  inquiring  minds  a  reafon  oj  the  hope  that  is 
«c  in  us,  (  1  Pet-  iii.  15)  and  of  our  faith,  doctrines,  and 
n  practice,  neverthelefs,  they  are  all  fuch  as  we  have 
*'  been  led  into  by  the  gift  of  God :  In  which  gift  we  ex- 
"  perience  that  redemption  and  falvation,  peace  and  con- 
"  folation,  we  cannot  communicafe  urno  thofe  who  have 
«  never  had  faith.  Which  is  fufficiently  convincing,  and 
c  2 


6° 

f*  much  moie  fatisfaclory  to  us,  than  all  outward  afgti* 
"  merits  and  reafons  that  can  poflibly  be  produced." 

Thus  I  have  thrown  together  a  fummary  of  their  doc- 
trines, faith,  and  practice  ;  and  in  giving  the  account,  I 
have  fcrupuloufly  retained  their  dialect,  and  (hall  endeav- 
our to  do  it,  where  necefTary,  throughout  this  work. 

This  man  appeared  very  defirous  to  gain  me  to  the 
faith.  He  had  facrificed  considerable  of  his  intereft  and 
friendfhip  for  the  fake  of  it.  Therefore  he  was  zealous 
to  gain  me  to  that,  for  which  he  had  counted  all  things  but 
as  drofs. — (Phil.  iii.  7.)  It  appeared  to  be  his  delight 
to  expatiate  on  the  bleffings  and  privileges  of  this  glori- 
ous gofpel,  (as  he  often  called  it)  the  glorious  rifmg  of 
the  fun  of  righteoufnefs,  for  the  complete  falvation  and 
redemption  of  fallen  man.  He  appeared  to  be  exceed- 
ingly happy  in  the  contemplation  of  his  having  lived  to 
fee  the  day  which  has  been  the  fubjecl  of  prophecy  and 
prayer. 

He  recommended  the  Shakers  as  a  peculiar  people^  zeal* 
■9:1s  of  good  works — (Titus  ii.  4)  labouring  after  holinefs ; 
ha-venly  in  all  their  convcrfation  ;  (Phil.  iii.  20)  exemplary 
in  all  their  conduct.  He  often  infifted  on  the  following 
portions  of  fcripture,  as  a  rule  to  judge  who  are  the  peo- 
ple of  God  ;  viz.  "  By  their  fruits  ye  fhall  know  them. 
And  by  this  fhall  all  men  know  that  ye  are  my  difciples, 
if  ye  have  love  one  to  another." 

He  invited  me  to  ftay  two  or  three  weeks,  and  go  a- 
mong  them  and  fee  for  myfelf,  till  I  was  fully  fatisfied. 
He  wifhed  me  to  become  acquainted  with  fome  of  the 
large  families,  who  were  brought  into  family  and  church 
order,  that  1  might  fee  what  union,  love,  peace,  and  qui- 
etnefs,  prevailed  among  them  ;  and  how  different  they 
were  from  the  people  and  profeffors  of  the  world.  He 
afferted,  that  "  all  thofe  reports  that  had  circulated  a- 
"  bout  them  were  falfe ;  and  what  1  had  read  in  V.  Rath- 
"  bone's  pamphlet,  were  mifreprefentations ;  alJ  which 
w  was  no  more  than  what  Chrift  foretold,  that  Theyjhould 
u  say  all  manner  of  evil,  again/1  his  followers,  falfely  for  his 
**  sake.  But  he  told  them  to  rejoice  and  be  exceeding  glad, 
"for  great  Jhould  be  their  reward  in  heaven."     Matt.  v.  1 1 . 


3* 

According  to  his  advice,  I  went  to  fee  fome  of  the 
large  families,  or  thofe  who  had  all  things  in  common, 
or  fupported  a  joint  intereft.  I  converfed  with  divers 
perfons  concerning  the  faith. 

I  returned  to  B.  Youngs'  family.  He  ailed  me  what 
hindered  me  from  joining  them.  I  told  him,  they  held 
to  fome  doctrines  with  which  I  could  not  fully  unite. 
He  faid,  "  That  is  of  little  confluence ;  we  do  not  dif- 
"  fer  with  one  another  becaufe  we  cannot  believe  alike 
?'  in  every  refpect;  neither  mall  we  with  you.  And 
"  thofe  things  you  cannot  fee  into,  leave  them,  and  em- 
"  brace  or  unite  with  what  you  do  believe  is  right." 

I  considered  of  all  I  had  heard  snd  feen  ;  I  thought 
afTuredly  1  faw  that  order,  peace,  and  union,  1  never  faw 
before.  I  felt  a  love  towards  the  people  for  the  love  and 
kindnefs  they  had  manif:fted  to  me.  I  thought  if  they 
were  what  they  profeffed  to  be,  they  were  juft  fuch  a 
Chriftian  people  as  I  long  had  wanted  to  find.  There- 
fore, in  order  to  be  initiated  as  a  member  of  the  church, 
I  faw  no  impropriety  in  telling  one  or  two  perfons  in  the 
church,  all  the  fins  I  had  committed ;  and  thought  of 
a  precept  in  the  epiftle  of  St.  James :  "  Confefs  your 
"  faults  one  to  another ;"  and  of  ieveral  other  paffages 
of  fcripture  on  this  fubjecl.  Finally,  the  evening  before 
I  left  them,  I  .came  to  a  conclufion ;  and  fpake  to  one 
of  the  brethren,  who  flood  in  the  appointment  to  hear 
openings,  (as  they  call  it)  and  we  retired  into  a  private 
room.  Before  I  began  to  confefs,  I  kneeled,  (feeing  me 
do  fo,  he  did  the  fame)  with  filent  defires  and  breathing 
to  God,  that  I  might  be  enabled  to  confefs  in  a  right 
fpirit,  and  that  he  would  blefs  me  in  my  undertaking. 
And  in  as  much  fmcerity  as  ever  I  did  any  thing  in  my 
life,  I  opened  every  fin  and  every  thing  wherein  I  be- 
lieved I  had  done  wrong,  that  I  could  remember. 

Now  nearly  all  who  had  heard  of  thefe  people,  be- 
lieved them  to  be  very  enthufiaftic,  and  their  religion 
unfcriptural ;  therefore  I  expected  to  be  counted  a  fool 
for  joining  them  ;  but  this  I  did  not  regard  ;  as  religion 
and  the  falvation  of  my  foul  I  regarded  (and  do  ft  ill) 
above  all  things  in  this  world.  Therefore  I  was  willing 
to  take  up  any  crofs,  and  make  trial,  with  them,  of  that 


3* 

power  over  all  fin,  and  a  continual  peace  and  fenfe  of  the 
love  of  God,  of  which  they  teftified.  This  is  what  I 
long  had  defired  and  prayed  for.  Therefore  I  felt  wil- 
ling to  foriake  the  world,  to  live  with  a  people  who  en- 
joyed this  Chriftian  privilege.  And  as  there  was  no 
other  way  thoroughly  to  know  what  theie  people  were 
in  their  faith  and  practice,  but  by  becoming  one  of  them; 
and  to  prove  the  truth  of  what  they  profefled,  I  made  a 
beginning,  and  entered  in  by  faith  and  confeflion. 

Now  if  the  reader  proceeds  regularly,  from  page  to 
page,  he  will  fee  an  exact  ftatement  of  all  matters  as  they 
happened,  and  how  1  came  out  at  laft. 

On  the  30th  of  November,  1  left  this  kind  family,  and 
©n  the  8th  of  December  arrived  at  home. 

After  my  return,  1  fpent  two  or  three  weeks  in  writ- 
ing, as  a  memorandum,  what  I  received  from  B.  Youngs 
and  others,  concerning  the  rife  of  this  church,  their  doc- 
trines,, faith,  and  practice. 

I  was  not  yet  myfelf  a  full  believer.  I  had  many 
doubts  and  reafonings  within  myfelf,  as  fome  things 
looked  very  dark  ;  but  I  imputed  it  to  my  want  of  light ; 
for  they  had  faid,  "  The  things  of  God  were  a  myftery 
"  to  the  natural  man ;  and  that  I  could  not  underftand 
*'  the  gofpel  and  way  of  falvation,  any  further  than  I 
11  travailed  therein,  and  obtained  a  victory  over  fin. 
Alfo,  "  it  was  fin  which  had  blinded  the  mind,  and  ftu- 
c'  pin>d  the  fenfes  of  all  the  human  1  ace." 

Now,  in  order  that  the  reader  may  have  a  right  and 
thorough  underftanding  refpecting  the  faith,  and  to  re- 
prefent  it  in  as  true  a  light  as  pofiible,  1  think  beft  to  in- 
fert  a  fhort  treatife,  which  contains  the  ground-work  of 
their  faith,  written  by  their  efteemed  Elder,  Jo'eph 
Meacham.  A  copy  of  which  I  obtained  from  a  manu- 
fcript,  by  the  favour  of  B.  Youngs,  while  I  refided  at 
his  houfe.  This,  with  a  letter  annexed,  written  by  their 
Elder,  James  Whittaker,  are  the  only  writings  respecting 
their  faith  I  ever  found  among  them.  I  often  inquired 
why  they  did  not  publifh  their  faith  and  practice  in  gen- 
eral, as  other  churches  had  done,  that  the  world  might 
have  an  authentick  account  thereof;  and  that  the  fallacy 
Qf  many  reports  that  had  gone  abroad  refpecting  iheip 


33 

faith  and  practice  might  be  contradicted.  The  anfwer  I 
always  received  was,  "There  has  never  been  any  gift  fo 
"  to  do  ;  and  that  the  true  church  and  people  of  God, 
u  in  all  their  proceedings,  were  different  from  the  pro- 
"  feflbrs  and  anti-chriftian  churches  of  the  world." 

The  following  I  give  verbatim  as  I  received  it. 

"  A  concife  ftatement  of  the  principles  of  the  only 
"  true  church,  according  to  the  gofpel  of  the  prefent  ap- 
"  pearance  of  Chriil ;  as  held  to,  and  practiced  upon,  by 
*  the  true  followers  of  the  living  Saviour,  at  New-Leb- 
tl  anon  and  a  number  of  other  places.  Likewife,  a  let- 
"  ter  annexed,  written  by  James  Whittaker,  minifter  of 
"  the  gofpel  in  this  day  of  Chrift' s  fecond  appearing,  to 
"  his  natural  relations  in  England,  dated  October  9, 1 785. 
*'  A  fhort  information  of  what  we  believe  of  the  difpen- 
"  fation  of  God's  grace  to  fallen  man :  and  in  what 
"  manner  they  have  found  acceptance  with  God,  and 
"  falvation  from  fin  in  former  difpenfations :  with  par- 
"  ticular  references  to  the  prefent  difplay  of  God's  grace 
"  unto  us  ;  and  in  what  manner  we  find  acceptance  with 
•'  God,  and  hopes  of  eternal  life,  through  our  Lord  Je- 
"  fus  Chrift,  in  obedience  to  the  gofpel  of  his  prefent  ap- 
pearance." 


a 


A  CONCISE  STATEMENT,  &c. 

"  1  ft.  We  believe  that  the  firft  light  of  falvation  was 
"  given  or  made  known  to  the  Patriarchs  by  promife  ; 
"  and  they  that  believed  in  the  promife  of  Chrift,  and 
"  were  obedient  to  the  command  of  God  made  known 
"  unto  them,  were  the  people  of  God  ;  and  were  accept- 
"  ed  by  him  as  righteous,  or  perfect  in  their  generation, 
"  according  to  the  meafure  of  light  and  truth  manifeft- 
"  ed  unto  them  ;  which  were  as  waters  to  the  ankles ; 
"  fignified  by  Ezekiel's  vificn  of  the  holy  waters,  chap. 
"  xlvii.  And  although  they  could  not  receive  regene- 
"  ration,  or  the  fulnefs  of  falvation,  from  the  flefhly  or 
"  fallen  nature  in  this  life  ;  becaufe  the  fulnefs  of  time 
"  was  not  yet  come  that  they  mould  receive  the  baptifm 
"  of  the  Holy  Ghoft  and  fire,  for  the  deftruftion  of  the 


34 

c<  body  of  fm,  and  purification  of  the  foul.  But  Abraham 
u  being  caned  and  chofen  of  God,  as  the  father  of  the 
**  faithful,  was  received  into  covenant  relation  with  God 
Cl  by  promife  ;  that  in  him,  and  his  feed,  all  the  fami- 
"  lies  of  the  earth  fhould  be  blefTed.  /And  the  earth- 
u  ly  bleffings,  which  were  promifed  to  Abraham,  were 
€t  a  fhadow  of  gofpel  or  fpiritual  bleffings  to  come. 
w  And  circumciffion,  or  outward  cutting  of  the  forefkin 
"  of  the  nVf-h.  did  not  cleanfe  the  man  from  fin,  but  was 
u  a  fign  of  the  fpiritual  bapiiim  of  the  Holy  Ghoft  and 
n  fire.  Which  is  by  the  power  of  God  manifefted  in 
"  di"rers  operations  and  gifts  of  the  fpirit,  as  in  the  days 
**  of  the  apoilles,  which  does  indeed  deftroy  the  body  of 
"  fin  or  flefhly  nature,  and  purify  the  man  from  ail  fin, 
"  both  tbul  and  body.  So  that  Abraham,  though  in 
"  the  full  faith  of  the  promife,  yet  as  he  did  not  receive 
u  the  iiibftance  of  the  thing  promifed,  his  hopes  of  eter- 
"  nal  falvation  was  in  Chriit,  by  the  gofpel  to  be  attain- 
M  ed  in  the  refurredtion  from  the  dead." 

"  2d.   The  fecond  difpenfation  was  the  law  that  was 

*  given  of  God  to  Ifrael,  by  the  hand  of  Mofes  ;  which 
•'  was  a  farther  manifeftation  of  that  falvation,  which 
•*  was  promifed  through  Chrift  by  the  gofpel,  both  in 
**  the  order  and  oidina  ices  which  was  inftituted  and  giv- 
*'  en  to  Ifrael,  as  the  church  and  people  of  God,  accord- 

*  ing  to  that  difpenfation  which  was  as  waters  to  the 
*'  knees — (Ezek.  xlvii.  4)  by  which  they  were  diftinguifh- 
"  ed  from  all  the  families  of  the  earth.  For  while  they 
"  were  faithful  and  ft  r  icily  obedient  to  all  the  com- 
*'  xnands,  ordinances,  and  ftalutes  that  God  gave ;  ap-, 
"  probated  of  God  according  to  the  promife  for  life, 
u  and  blefling  promifed  unto  them  in  the  line  of  obedi- 
H  ence;  curfing  and  death  in  difobedience — (Deut.  xxviii. 
**  2,  15.)  For  God,  who  is  ever  jealous  for  the  honor 
"  and  glory  of  his  own  great  name,  always  dealt  with 
"  them  according  to  his  word.  For  while  they  were  o- 
CJ  btdient  to  the  commands  of  God,  and  purged  out  fin 
"  from  among  them,  God  was  with  them,  according  to 
*'  his  promife.  But  when  they  difobeyed  the  commands 
"  of  God,  and  committed  fin,  and  became  like  other 
(*  people,  the  hand  of  the  Lord  was  turned  again  ft  them  5 


35 

*  and  thofe  evils  came  upon  them  which  God  had 
"  threatened.  So  we  fee  that  they  that  were  wholly  o- 
"  bedient  to  the  will  of  God,  made  known  in  that  di£ 
"  peniation  were  accepted  as  juft  or  righteous.  Yet  as 
"  that  difpenfation  was  fhort,   they  did   not  attain  that 

*  falvation  which  was  promifed  in  the  gofpel ;  fo  thai, 
"  as  it  refpected  the  new  birth,  or  re:d  purification  of  the 
"  man  from  all  fin,  the  law  made  nothing  perfect — (Heb. 
n  vii.  19)  but  was  ajhadoiv  of  good  things  to  come — (  1  Cor. 
"  ii.  17.  Heb.  x.  1.)  Their  only  hope  of  eternal  re- 
"  demption  was  in  the  promife  of  Chrift  by  the  gofpel, 
"  to  be  attained  in  the  reiurrection  from  the  dead. 

"  3d.  The  third  difpenfation  was  the  gofpel  of  ChrifVs 
"  firft  appearance  in  the  fiefh,  which  was  as  waters  to  the 
"loins — (Ezek.  xlvii.  4)  and  that  falvation  which  took 
"  place  in  confequence  of  his  life,  death,  refurreclion, 
**  and  afcenfion  to  the  right  hand  of  the  Father,  being 
"  accepted  in  his  obedience,  as  the  jirjl  born  among  many 
"  brethren — (Rom.  viii.  29)  he  received  power  and  au- 
"  thority  to  adminifter  the  power  of  the  refurreclion  and 
u  eternal  judgment  to  all  the  children  of  men.  So  that 
H  he  has  become  the  author  of  eternal  falvation  unto  all  that 
i;  obey  him — (Heb.  iv.  9.  )  And  as  Chrift  had  this  power 
"  in  himfelf,  he  did  adminifter  power  and  authority  to 
"  his  church  at  the  day  of  Pentecoft,  as  his  body,  with 
"  all  the  gifts  that  he  had  promifed  them  ;  which  was 
u  the  firft  gifts  of  the  Holy  Ghoft,  as  an  in-dwelling  com- 
"  forter,  to  abide  with  them  for  ever  ;  and  by  which  they 
"  were  baptized  into  Chrift' s  death  ;  death  to  all  fin  :  and 
"  were  in  the  hope  of  the  resurrection  from  the  dead, 
"  through  the  operation  of  the  power  of  God,  which 
"  wrought  in  them.  And  as  they  had  received  the  fub- 
"  ftance  of  the  promife  of  Chrift's  coming  in  the  fleili, 
"  by  the  gift  and  power  of  the  Holy  Ghoft,  they  had 
"  p  wer  to  preach  the  gofpel,  in  Chrift's  name,  to  every 
"  creature ;  and  to  adminifter  the  power  of  God  to  as 
"  many  as  believed,  and  weie  obedient  to  the  gofpel 
"  which  they  preached  ;  and  to  remit  and  retain 
"  fins  in  the  power  and  authority  of  Chrift  on  earth. 
"  So  that  they  that  believed  in  the  gofpel,  and  were  obe- 
"  dient  to  that  form  of  doctrine  which  was  taught  .thera^ 


36 

by  denying  all  ungodltnefs  and  <worlUy  fctft,  and  became 
entirely  dead  to  the  law,  by  the  body  of  Chrift,  or 
power  of  the  Holy  Ghoft,  were  in  the  travail  of  the 
refuneclion  from  the  dead,  or  the  redemption  of  the 
bady — (Rom.  viii.  23)  So  that  they  who  took  up 
a  full  crois  againft  the  world,  flefh,  and  devil,  and  whc* 
forfbok  all  for  Chrift's  fake,  and  followed  him  in  the 
regeneration,  by  perfevering  in  that  line  of  obedience 
to  the  end,  found  the  refurreclion  from  the  dead,  and 
eternal  falvation  in  that  difpenfation.  But  as  the  na- 
tuie  of  that  difpenfation  was  only  as  water  to  the  loins, 
(Ezek.  47)  the  myftery  of  God  was  not  finifhed,  but 
there  was  another  day  prophefied  of,  called  the  iec- 
ond  appearance  of  Chrift,  or  final  and  laft  difplay  of 
God's  grace  to  a  loft  world,  in  which  the  myftery  of 
God  fit.uldbe  jitujhed)  (Rev.  x.  7)  as  he  has  fpoken  by 
his  prophets,  fince  the  world  began — (Luke  i.  70)  : 
wThich  day  could  not  come,  except  there  was  a  falling 
away  from  that  faith  and  power  that  the  Church  then 
ftood  in — (2  fhefT.  ii.  3.  2  Tim.  iv  3.  Dan.  xi.  36, 
to  38.  See  Dan  chap,  xii.)  In  which  Anti-Chrift 
was  to  have  his  reign,  whom  Chrift  mould  deftroy  with 
the  fpirit  of  his  mouth,  and  brightnefs  of  his  appear- 
ance— ( 2  ThefT.  ii.  $. )  Which  falling  away,  began 
foon  after  the  apoftles,  and  gradually  increased  in  the 
Church,  until  about  457  year*,  (or  thereabouts) ;  at 
which  time  the  power  of  the  holy  people,  or  church  of 
Chrift  was  fcattered  or  loft,  by  reafon  of  tranfgreflion, 
(Dan.  xii.  7.  viii.  12.) ;  and  Anti  Chrift,  or  falfe  reli- 
gion, got  to  be  eftabliftied.  Since  that  time,  the  wit- 
neftes  of  Chrift  have  prophefied  in  fackcloth,  or  under 
darknefs — .(Rev.  xi.  3.)  And  although  many  have 
been  faithful  to  teftify  againft  fin,  even  to  the  laying 
down  of  their  lives  for  the  teftimony  which  they  held, 
fo  that  God  accepted  them  in  their  obedience,  which 
they  were  faithful  and  juft  to  live,  or  walk  up  to  the 
meafure  of  light  and  truth  of  God,  revealed  or  made 
known  unto  them.  But  as  it  is  written,  that  all  they 
that  will  live  godly  in  Chrift  Jefus,  (hall  iuffer  perfec- 
tion ;  and  fo  it  has  been  :  and  thofe  faithful  witneftes 
loft  their  lives  by  thofe  falfely  called  the  church  of 


37 

kt  Chrift,  which  is  anti-chrift.  For  the  true  church  of 
"  Chrift  never  perfecuted  any  ;  but  were  inoffenfive, 
"  harmlefs,  ieparate  from  fin.  For  the  true  church  of 
M  Chrift,  taking  up  their  erois  againft  the  world,  flefli, 
°  and  devil,  and  all  lin ;  living  in  obedience  to  God, 
*«  they  eameftly  contend  for  the  fame.  Therefore,  it 
"  may  be  plainly  feen  and  known  where  the  true  church 
"  is.  But  as  it  is  written  anti-chrift,  or  falie  churches, 
"  mould  prevail  againft  the  faints,  and  overcome  them, 
"  before  Chrift's  fecond  appearance — (2  ThefT  ii.  3,) 
"  Let  no  man  deceive  you  by  any  means,  for  that  day  Jhall  not 
(l  come,  excel  t  there  come  a  falling  anvay  frjl,  and  that  man  of 
"  sin  be  revealed,  the  fan  of  perdition  And  it  was  given 
**  unto  him  to  overcome  all  kindreds,  tongues,  and  nations — 
"  (Rev.  13,  7.)  And  this  is  the  ftate  Chrift  prophefied 
"  the  world  of  mankind  mould  be  in,  at  his  fecond  ap- 
"  pearance.  (See  Luke  xvii.  22,  to  end  of  the  chap.) 
"  And  as  it  <was  in  the  days  of  Noah,  fo  Jhall  it  be  in  the  days 
"  of  the  Son  of  man,  (ver.  30.)  Even  io  fhall  it  be  in  the 
**  days  when  the  Son  of  Man  is  revealed:  Plainly  refering 
"  to  his  fecond  appearing,  to  confume  and  deftroy  anti- 
«*  chrift,  and  make  a  final  end  of  fin,  and  eftablifh  his 
"  kingdom  upon  earth — (Ifa.  lxv.  25.  Jer.  xxxi.  33,  34. 
"  Dan.  ii.  44,  and  vii.  18,  27,  and  ix.  24.  Oba.  21.  Rev. 
"  xi.  15,  &c.)  But  as  the  revelation  of  Chrift  is  fpiritu- 
•*  al,  confequently  muft  be  in  his  people,  whom  he  had 
•*  chofen  to  be  his  body,  to  give  teftimony  of  him,  and 
"  to  preach  his  gofpel  to  a  loft  world. 

"  4th.  The  fourth  difpenfation  is  the  fecond  appear- 
u  ance  of  Chrift,  or  final  and  laft  difplay  of  God's  grace 
"  to  a  loft  world;  in  which  the  myftery  of  God  will  be 
"  finifhed,  and  a  decifive  work,  to  the  final  falvation  or 
"  damnation  of  all  the  children  of  men  :  which  accord- 
"  ing  to  the  prophecies,  rightly  calculated  and  truly  un- 
•'  derftood,  began  in  the  year  of  our  Saviour  J  747,  (fee 
"  Daniel  and  the  Revelations)  in  the  manner  following : 
"  To  a  number,  in  the  manifeftation  of  great  light,  and 
"  mighty  trembling,  by  the  invifible  power  of  God,  and 
"  vifions,  revelations,  miracles,  and  prophecies.  Which 
"  has  progreflively  increafed  with  adminiftrations  of  all 
"  thofe  fpiritual  gifts  that  was  adminiftered  to  the  aocf- 
D 


33 

"  ties  at  the  day  of  pentecoft  :  which  is  the  comforter 
"  that  has  led  us  into  all  truth  ;  and  which  was  prom- 
"  ifed  to  abide  with  the  true  church  of  Chrift  unto  the 
"  end  of  the  world.  And  by  which  we  find  baptifm  into 
"  Chrift1  s  death — ('Rom.  vi.  4)  death  to  all  fin  :  become 
"  alive  to  God,  by  the  power  of  ChrifVs  refurreclion, 
*'  which  worketh  in  us  mightily.  By  which  a  difpenfa- 
"  tion  of  the  gofpel  is  committed  unto  us,  and  woe  be 
"  unto  us  if  we  preach  not  the  gofpel  of  Chrift  ;  for  in 
"  fending  fo  great  a  falvation  and  deliverance  from  the 
u  law  of  fin  and  death,  in  believing  and  obeying  this 
M  gofpel,  which  is  the  gofpel  of  Chrift  ;  in  confeffing  and 
"  forfaking  all  fin,  and  denying  ourfelves,  and  bearing 
"  the  crofs  of  Chrift  againft  the  world,  flefh,  and  devil, 
"  we  have  found  forgivenefs  of  all  our  fins,  and  are  made 
"  partakers  of  the  grace  of  God,  wherein  we  now  ftand. 
"  Which  all  others,  in  believing  and  obeying,  have  ac- 
"  ceptance  with  God,  and  find  falvation  from  their  fins 
"  as  well  as  we.  God  being  no  refpe&er  of  perfons,  but 
"  willing  that  all  men  fhould  come  to  the  knowledge  of 
"  the  truth  and  be  faved. 

"  Thus  we  have  given  a  fhort  information  of  what  we 
"  believe  of  the  difpenfations  of  God's  grace  to  mankind, 
"  both  paft  and  prefent ;  and  in  what  manner  the  people 
(<  of  God  have  found  j unification,  or  acceptance  with 
"  God.  Which  was,  and  is  ftill,  in  believing  and  obey- 
'*  ing  the  light  and  truth  of  God  revealed  or  made  known 
'•  in  the  day  or  difpenfation  in  which  they  live.  For  as 
"  the  'wrath  of  God  is  revealed  from  heaven,  againfl  all  un- 
"  godlinefs,  worldly  lujls,  and  unrighteoufnefs  of  men,  who 
"  hold  the  truth  In  unrighteoufnefs — (Rom.  i.  18)  or  live  in 
"  any  known  fin  againft  him  :  fo  his  mercy  and  grace 
"  is  towards  all  them  who  truly  love  and  fear  him,  and 
"  turn  from  all  their  fins  by  repentance,  confeffing,  and 
"forfaking  :  which  is  the  way  and  manner  in  which  all 
"  have,  and  muft  find  forgivenefs  of  their  fins,  and  ac- 
tl  ceptance  with  God,  through  our  Lord  Jefus  Chrift  ; 
"  or  finally  fail  of  the  grace  of  God,  and  that  falvation 
"  brought  to  light  by  the  gofpel.  But  to  conclude,  in 
"  fhort ;  as  we  believe  and  do  teftify,  that  the  prefent 
"  gofpel  of  God's  grace  unto  us,  is  the  day  which  in  the 


39 

«'  fcriptures  is  fpoken  or  prophefied  of,  as  the  fecond  ap- 
"  pearing  of  Chrift  to  confume,  or  deftroy  anti-chrift,  or 
"  falfe  religion  ;  and  to  make  an  end  of  the  reigning 
"  power  of  fin  over  the  children  of  men  ;  and  to  eftab- 
"  lifli  his  kingdom,  and  that  righteoufnefs  that  will  (land 
"  forever  ;  and  that  the  prefent  difplay  of  the  work  and 
"  power  of  God,  will  increafe  until  it  is  manifested  to 
"  all ;  which  it  mud  be  in  due  time.  For  every  eye 
"  fhall  fee  him,  and  he  will  reward  every  man  accord- 
"  ing  to  his  deeds — (Rev.  i.  7.  Mitt.  xvi.  27.  Rom. 
-<  11.  6)  and  none  can  ftand  in  fin,  or  unrighteoufnefs  ; 
"  but  in  that  righteoufnefs  which  is  pure  and  holy,  even 
u  without  fault  before  the  throne  of  God — (Rev.  xiv.  5) 
u  which  is  obtained  by  grace,  through  faith,  in  obedi- 
0  ence  to  the  truth  of  the  everlafting  gofpel  of  our  Lord 
"  Jefus  Chrift  ;  in  denying  all  ungodlinefs  and  worldly 
"  lufts,  by  confefling  all  fin,  and  taking  up  the  crofs  of 
"  Chrift  againft  the  world,  flefti,  and  devil.  We  defire, 
"  therefore,  that  the  children  of  men  would  believe  the 
"  teftimony  of  truth,  and  turn  from  their  fins  by  repent- 
"  ance,  that  they  may  obtain  the  mercy  of  God,  and 
"  falvation  from  fin,  before  it  be  too  late." 

A  LETTER 

WRITTEN  BY  JAMES  WHITTAKER. 

u  I  have  written  to  you  a  letter,  in  anfwer  to  one  you 
"  wrote  me  laft  winter.  1  have  fignified  my  mind  part- 
"  ly  to  you,  heretofore  ;  it  remains  now  that  I  declare 
"  unto  you  my  whole  heart,  which  I  cannot  tell  at  pref- 
"  ent ;  but  it  will  be  a  final  clofe  between  you  and  me, 
"  through  time  and  eternity. 

"  Flattering  titles  I  am  not  about  to  ufe  towards  you, 
"  or  to  footh  you  with  lies  ;  but  with  the  truth  will  I 
"  come  forth,  whether  you  will  hear  or  forbear.  Be  not 
"  fo  unwife  as  the'  fcribes  and  pharifees,  who  faid  to 
"  Chrift,  Thou  bearejl  record  of  thyfelf ;  thy  record  is  not 
"  true ;  when  I  teftify  unto  you  what  God  has  done 
"  for  my  foul.  Bleffed  be  God  for  evermore,  who  has 
"  feparated  me  from  the  world,  and  made  me  a  minifter 


40 

"  of  the  gofpel  in  the  day  of  Chrift's  fecond  appearance. 
"  All  earthly  profits  and  pleafures,  all  earthly  genera- 
u  tion,  and  propagation,  which  are  the  delights  of  all  men 
"  in  their  natural  (late  :  all  thefe,  I  fay,  have  I  forfaken 
"  for  Chrift's  fake  ;  and  1  have  already  received  an  hun- 
"  died  fold,  in  this  prefent  time,  according  as  the  holy 
"  Son  of  God  promifed  in  the  day  of  his  firft  appear- 
'*  ance,  and  much  more  abundantly.  A  death  to  the 
"  man  of  fin  have  I  found  ;  a  total  fpoiling  of  the  ftrong 
"  man's  goods ;  and  redemption  from  the  bondage  of 
"  corruption  ;  which  is  that  fordid  propenfity  to,  or  ar- 
<J  dent  defire  of  copulation  with  woman  ;  which  has  not 
"  been  underftood  in  that  fenfe  many  ages,  but  now  is 
"  made  manifeft  in  this  difpenfation,  to  all  them  that 
"  believe  and  obey  the  gofpel  of  Chrift's  fecond  appear - 
"  ance,  which  God  has  committed  to  my  truft.  /  daily 
"feel  a  fountain  of  love,  life,  joy,  and  heavenly  glory,  Jlow- 
"  ing  in  my  foul,  like  a  river  of  living  water,  pure  and  clean. 
"  My  fiul  is  conjlantly  replenifhed  with  rich  fupplies  from 
61  the  heavenly  glory  ;  and  my  heart  con/iantly  flows  with 
"  charity  and  benevolence  to  all  mankind.  With  a  broken  heart , 
"  God  has  blejfed  me  ;  and  the  image  of  the  Lord  of  Glory  is 
"  formed  in  my  foul.  Plenty  of  the  dew  of  heaven  is  diflill- 
"  ed  in  my  foul  from  day  to  day  ;  and  the  divine  nature  doth 
ts  infold  me,  like  a  delightful  fea  of  pleafant  waters,  full  of 
"glory.  What  think  ye  ;  if  1  were  to  feek  friends  in 
f*  this  world,  fhould  I  not  cleave  to  my  own  blood  ; 
"  fhould  I  not  make  you  the  objects  of  my  firft  purfuit  ? 
*'  But  I  am  weaned  from  all  terreftrial  connections,  and 
4i  in  lieu  thereof,  I  have  joined  the  hoft  of  heaven  ;  with 
*'  open  vifion  do  1  behold  the  angelic  company  of  the 
"  fpiritual  world,  and  join  the  melodious  fongs  of  the 
"  new  Jerufalem. 

"  Why  tell  ye  me  of  your  increafing  and  multiplying 
"  after  the  flefh  ?  Your  vefTels  are  marred  in  the  potters 
"  hands — (Jer  xviii.  4.)  and  they  mud  be  made  over  a- 
"  gain  by  regeneration,  or  go  down  to  the  pit.  Say  ye, 
"  it  is  a  command  to  increafe  and  multiply  ;  but  I  fay  it 
M  never  was  a  command  to  corrupt  the  earth,  and  fill  it 
"  with  a  double  condemnation,  and  then  plead  the  com. 
t(  mands  of  God  to  increafe  and  multiply,  as  though  vob 


4* 

c*  had  been  doing  his  will ;  when  you  are  confctous  to 
44  yourfelves,  or  know  in  your  own  hearts,  that  you  never 
44  had  any  other  will  but  your  own  in  Co  doing  ;  a  will 
44  proceeding  from  the  lulls  of  the  flefh.  God  has  given 
44  me  the  power  to  increase  and  multiply  in  its  true  myf- 
44  tical,  typical,  and  evangelical  fenie  ;  which  I  go  forth 
44  to  do.  I  have  begotten  many  thoufands  of  children, 
44  and  replenifhed  them  with  many  good  things.  I  hate 
44  your  flefhly  lives,  and  your  flefhly  generations,  as  I 
44  hate  the  fmoke  of  the  bottomlefs  pit ;  and  your  plead- 
44  ing  the  commands  of  God  to  increafe  and  multiply  %  to 
44  cover  your  beaftly  conduct  and  doleful  corruption, 
44  and  inverting  the  order  of  heaven.  Think  ye  that  I 
44  will  look  toward  you,  while  you  live  after  the  flefh t 
44  defiling  yourfelves  with  effeminate  defires,  and  profan- 
44  ing  the  commands  of  God  for  a  cover  ?  It  is  in  my 
44  power,  indeed,  to  help  you  greatly,  in  a  temporal  fenfe, 
44  and  many  others  who  live  as  corrupt  lives  as  you  do 
44  this  day ;  as  much  without  God  in  the  world.  But 
44  be  it  known  unto  you,  and  all  men,  that  I  will  not  do 
44  it,  except  you  forfake  your  wicked  lives,  and  ferve  the 
44  living  and  true  God.  Which  I  have  no  expectation 
44  you  will  do,  if  I  mould  nourifh  and  cherifn  you,  as  a 
C4  tender  father  does  his  children.  Stay  in  England,  till 
44  you  go  down  into  your  graves — as  long  as  you  are  for 
44  following  natural  generation,  and  the  courfe  of  this 
44  world  I  know  that  your  greateif  oppreflion  is  your 
44  living  after  the  flefh  ;  which  is  your  own  choofing,  and 
"  is  the  very  reafon  1  will  not  help  you,  though  1  have 
44  it  in  my  power.  Away  with  your  looking  towards 
"  me  for  help,  fince  you  are  funk  in  my  foul  for  your 
"  difobedience  to  God,  and  your  lying  hopes,  that  you 
"  are  in  favour  with  God,  while  you  corrupt  the  law 
fl  and  trample  the  pure  gofpel  under  foot.  Were  it  fo 
*'  indeed,  that  you  had  it  in  your  hearts  to  turn  to  God, 
-l  and  obey  the  gofpel,  I  would  look  towards  you  with 
"  charity  and  compaffion  ;  and  would  take  care  of  you, 
u  foul  and  body,  as  much  as  lay  in  my  power  But  that 
"  is  far  from  you;  and  it  is  in  your  hearts  to  enlarge 
44  your  liberty  after  the  flefh,  and  to  provide  living  for 
"  yeurjelyes  and  pofterity ;  therefore  you  are  but  a  ftipk 
d  a 


"  in  my  no^iUs ;  inltead  of  your  having  a  pardon  for 
"  your  fins,  you  are  deceived,  and  1  feel  .that  you  aie 
f*  powerfully  alienated  from  the  life  of  God,  and  become 
"  carnal,  fenfual,  and  unwife ;  therefore,  as  you  have 
«'  chofen  your  own  ways,  fee  what  the  God  you  ferve 
"  will  do  for  you  ;  and  your  falfe  hopes,  what  they  will 
"  bring  you  to.  All  we  that  are  of  that  community  who 
"  worfhip  God  in  fpirit,  and  rejoice  in  Chrift  Jefus,  be- 
"  ing  feparated  from  all  effeminate  defires,  and  fenfual 
"  pleaiures,  are  in  pofFefiion  of  the  only  true  hope  of  e- 
•*  ternal  life.  My  God  has  delivered  me,  redeemed  my 
"  foul,  filled  it  with  heavenly  joy,  and  the  power  of  an 
"  endlefs  life,  as  well  as  made  me  able  to  help  many  in 
**  a  temporal  fenfe ;  and  you  might  have  been  fharers 
"  wTith  me  in  all  this  unmerited  munificence,  had  you 
"  obeyed  the  gofpel  with  me.*  As,  therefore,  you  have 
u  forfaken  God,  I  alfo  have  forfaken  you  ;  and  will  nev- 
"  er  give  you  any  encouragement  to  come  into  this  land, 
11  till  once  for  all  you  refolve  to  turn  to  God,  and  obey 
"  the  gofpel.  I  feel  the  compaflion  of  God  to  warn  you 
"  of  what  you  are  lofing  in  this  great  day  of  the  fecond 
"  appearance  of  the  Son  of  Man.  You  are  lofing  no 
"  lefs  than  the  only  means  of  falvation  that  ever  will  be 
41  offered  again  in  this  world.  The  power  of  the  gofpel 
"  does  profper  in  my  foul,  in  bowels  and  compaflion,  for 
"  the  poor  loft  children  of  men.  And  I  defire  that  you 
44  would  be  warned  by  a  faithful  friend,  not  to  outftand 
M  the  great  day  of  God's  final  vifitation,  for  the  fake  of 
44  your  falfe  hopes,  which  will  leave  your  foul  defolate 
44  and  barren,  or  for  the  fading  things  of  .this  life,  which 
"  are  but  vanity  and  vexation  of  fpirit.  Oh  that  you 
44  would  hearken !  for  then  there  is  the  fame  door  for 
44  your  efcape,  as  for  the  reft  of  the  children  of  men. 
"  At  which  door  if  you  enter,  I  feel  to  receive  you  with 
44  charity.  And  the  feverity  of  this  letter  is  the  charity 
"  of  God  to  your  fouls,  and  his  abhorrence  of  your  falfe 
«  hopes.  JAMES  WHITTAKER." 

*  Thofe  whom  he  wrote  to,  had  heard  this  gofpel,  but  would 
not  be  obedient  to  it ;  and  likewife  come  with  thofe  who  came  to 
America. 


43 

February,  1799.  Having  no  companions  in  the  fa 
in  Cornwall,  the  place  where  I  refided,  I  wifhed  to  gain 
ibme  profelytes.  Accordingly  I  vifited  a  neighbour  of 
mine,  Ralph  Hodgfon,  by  name,  an  honeft  man,  with 
whom  I  had  been,  for  fome  time,  intimately  acquainted. 
He  was  a  member  of  the  fociety  of  the  people  called 
Quakers,  and  a  man  who  was  much  efteemed  and  re- 
fpecled.  I  had  often  converfed  with  him  refpeclmg  the 
prevailing  vices  of  the  times,  and  the  carelefThefs  and  in- 
difference of  religious  profeiTors.  I  now  began  to  open 
to  him  new  fubjecls  of  religion.  I  preached  the  millen- 
nium ;  and  told  him  I  had  found  a  people  who  were  in 
it ;  and  reprefented  them  as  the  moil  religious  and  ex- 
emplary of  any  that  had  ever  been  before.  He  was  all 
atcention  ;  and,  in  two  hours,  concluded  to  make  a  jour- 
ney with  me  to  Nefkauna,  and  fee  for  himfelf. 

Accordingly,  on  the  20th  of  the  month,  we  entered 
on  our  journey,  and  three  days  afterwards  arrived  at 
Nefkauna.-  In  the  evening,  faid  Hodgfon  converfed  with 
B.  Youngs,  concerning  the  faith  ;  and  the  next  day  we 
went  to  fee  thofe  in  church  order,  i.  e.  the  old  believers. 
He  began  to  think  he  had  got  into  the  millennium  in- 
9eed  ;  and  in  a  few  days  confeffed  his  fins ;  on  account 
of  which,  I  was  glad  I  had  a  brother  companion  with 
whom  I  could  converfe  refpecting  the  blefled  faith  (as 
we  called  it)  when  we  again  got  home.  Before  I  part- 
ed with  the  Elders  at  this  time,  it  was  requefted  of  me 
to  confefs  my  fins  again  ;  which  I  did  to  Elder  Hezeki- 
ah  and  John  Scott.  Thefe  Elders  were  appointed,  be- 
caufe  there  appeared  to  be  then  an  ingathering,  as  they 
called  it,  or  another  opening  of  the  gofpel ;  for,  they  faid, 
the  church  had  been  fhut  up,  as  but  few  had  joined  it 
for  years  before  that  time. 

Here  it  may  be  obferved,  that  the  firft  time  I  ever  faw 
John  Scott,  he  fpake  to  me  in  a  very  imprudent  and  ab- 
rupt manner, ;  which  was  the  firft  inftance  of  their  con- 
duel  I  difliked.  Sitting  in  company  with  Hodgfon  and 
a  few  brethren,  he  came  into  the  room  and  abiuptl)  afk- 
ed  me,  in  very  uncouth  and  indecorous  language,  if  I 
had  not  been  in  the  commiffion  of  fin  fmce  I  was  there 


44 

laft.  This  abrupt,  indecent  queftion,  from  a  man  I  had 
never  feen  before,  I  thought  bore  no  mark  of  the  gen- 
tleneis  and  decency  of  the  gofpel.  I  therefore  laid — 
Friend,  you  have  a  zeal,  but  not  according  to  knowl- 
edge :  look  to  your  own  fins ;  I  anfwer  no  fuch  ques- 
tions. It  may  be  expected  that  I  (hall  open  my  mind, 
as  loon  as  I  have  an  opportunity,  according  to  order. 
You  are  out  of  order,  in  thus  queftioning  me  before 
company.  He  made  no  reply ;  and  immediately  re- 
tired. Afterwards  I  afked  Elder  Hezekiah  the  man's 
name,  by  whom  1  was  thus  imprudently  questioned. 
He  told  me  his  name,  and  faid,  his  zeal  was  fuch  againft 
fin,  that  he  fometimes  fpake  when  he  Ihould  not  ;  and 
that  I  mull  take  no  offence,  for  he  meant  no  harm. 

When  we  were  about  to  part,  Elder  Hezekiah  told 
me,  if  at  any  time  hereafter  I  felt  defirous  to  open  my 
mind  again,  I  might  have  the  privilege  to  do  it. 

From  hence  we  went  to  what  was  called  the  elderly 
family,  confifting  of  about  twenty  in  number.  Thither 
I  frequently  reforted,  till  there  was  a  family  of  young 
believers  gathered.  There  I  had  confiderable  conversa- 
tion with  the  old  believers  ;  the  moft  of  whom  had  be- 
longed to  the  church  ever  fmce  their  firft  fettlement  in 
America.  We  converted,  chiefly,  on  the  rife  of  the 
church,  the  firft  minifters,  the  gifts,  various  operations, 
and  miracles,  that  had  been  wrought,  (as  they  laid,)  in 
the  church  from  time  to  time.  Thefe  were  not  alto- 
gether what  they  had  heard,  but  what  they  faid  they  had 
feen  and  experienced;  fome  of  the  miracles  being  wrought 
upon  their  own  bodies.  One  man,  in  particular,  told 
me,  that  "  he  had  been  a  cripple,  and  that  he  was  in- 
"  ftantly  healed  by  the  power  of  God,  through  the  in- 
*'  ftrumentality  of  one  of  his  brethren." 

I  was  informed  there  was  a  woman*  in  this  family, 
who  came  with  the  firft  Elders  from  England  ;  and 
wifhing  to  have  the  account  refpecling  their  rife  and  pro- 
ceedings in  former  times,  as  correct  as  poflible,  I  fpake 
to  him  who  was  the  head  of  the  family,  requefting  of 

*  Mary  Hocknell,  born  July  the  9th,  1759,  and  was  fifteen 
years  old  when  foe  came  to  America. 


45 

him  her  company,  if  agreeable,  giving  my  reafons.  He 
went  and  informed  her  ;  (he  Toon  came  into  our  room, 
accompanied  by  two  aged  women,  and  they  took  their 
feats  ;  the  fubftance  of  our  difcourfe  was  as  follows  : 

I  addrefTed  her  thus — I  have  underftood  thou  haft* 
been  in  the  faith  from  thy  youth  ;  and,  as  Paul  faid  to 
Timothy,  from  a  child  haft  thou  known  the  holy  icrip- 
tures,  or  in  other  words,  the  faith  ;  and  that  thou  earned 
from  England  with  the  firft  aiders  and  brethren.  Now, 
though  I  have  heard  fomething  of  the  rife  of  the  church, 
yet  wifhing  to  have  further  and  more  correct  informa- 
tion, I  have  made  free  to  requeft  thy  company,  which  I 
take  kindly  of  thee  in  granting ;  and  will  thank  tnee,  if 
thou  wilt  inform  me  of  what  thou  knoweft,  or  haft  feen 
and  heard  concerning  the  faith  and  people  in  the  firft 
opening  of  the  gofpel  ;  as  there  have  been  many  reports 
circulated,  and  much  laid,  pro  and  con.  refpecting  the 
people  when  they  firft  fettled  here ;  and  of  Inn  Lee, 
and  fome  others,  being  in  the  practice  of  ufing  fpirituous 
liquors  to  excefs.  Now  if  theie  and  fome  other  reports 
are  falfe,  I  wifh  to  be  able,  from  correct  information  and 
good  authority,  to  contradict  them  ;  efpecially  when  they 
are  brought  forward  to  invalidate  my  faith  in  the  gof- 
pel, as  profeffed  by  thefe  people. 

She  anfwered — "  I  am  very  willing  to  give  you  what 
"  information  I  am  able.  As  to  my  knowledge  of 
"  mother  Ann  Lee,  I  was  very  intimate  with  her  from  the 
u  time  I  was  eight  or  ten  years  old,  till  fhe  died  I  was 
"  her  companion  by  day,  and  her  bed-fellow  by  night ; 
"  and  if  there  were  any  truth  in  the  aiTertion  of  her  uling 
"  liquor  to  excefs,  furely  I  fhould  have  feen  fomething 
"  of  it.  I  never  knew  that  fhe  made  any  more  ufe  of 
"  it,  than  women  in  general.  At  all  times  it  appeared 
"  to  be  her  greateft  labour  and  delight  to  ferve  God, 
"  and  promote  the  good  of  mankind.  She  was  a  great 
w  enemy   to,  and  hater  of  fin  }  and  at  all  opportunities 

*  The  reader  will  obferve,  that  in  fome  places  in  this  work, 
the  Angular  language  is  ufed,  and  in  other  places  the  plural.  This 
has  been  done  in  order  that  the  conventions  might  be  written 
exactly  as  they  were  fpoken. 


46 

"  teftlfied  againft  it.  She  had  the  firfl  and  greatefl:  gifts 
"  of  God  of  any  in  her  day  ;  and  I  believe  Chrift  was 
"  in,  and  with  her  of  a  truth.  As  to  particulars  in  Eng- 
"  land,  I  was  too  young  then  to  give  now  much  account. 
"  But  this  I  well  remember  ;  that  they  were  much  a- 
"  bufed  and  perfecuted,  Mother  in  particular.  At  one 
"  time,  the  worldly  authority  held  a  trial  refpecting  her ; 
"  when  fhe  was  fo  endued  with  the  fpirit  and  power  of 
"  God,  that  fhe  fpake  before  the  court  and  a  large  con- 
"  courfe  of  people,  in  twelve  different  languages,  to  the 
"  aftonifnment  of  many  prefent ;  particularly  fome  of 
"  the  learned,  who  understood  her,  when  fhe  fpake  in 
"  French,  Hebrew,  Greek,  and  Latin  :  alio  fome  being 
*  prefent  who  underftood  other  languages.  Thus  it  was 
"  a  time  like  unto  the  day  of  Pentecoft,  when  every  man 
"  heard  the  apoftles  fpeak  in  his  own  language — (Acts 
"  ii.  6. )  Concerning  her  fo  fpeaking  there  was  much 
"  talk  and  wondering  for  fome  time. 

"  /ibout  this  time,  fhe  was  confined  two  or  three 
"  months  in  prifon  ;  moft  of  the  time  fhe  had  no  other 
"  fubfiftence  than  milk,  which  1  conveyed  to  her  by 
"  means  of  a  quill  through  the  key-hole  ;  for  they  would 
u  not  open  the  door  to  let  any  of  her  friends  fee  her. 
"  They  faid  fhe  was  a  witch,  and  I  know  not  what  all. 
"  Thefe  things  I  well  remember,  being  then  twelve  years 
"  old.  Shortly  after  this  time,  Mother  faid,  it  was  the 
"  gift  of  God,  for  all  who  had  faith  to  prepare  for  to 
"  go  to  America.  Accordingly,  twelve  of  us  came  ; 
"  three  or  four  of  which  were  but  children,  and  fettled 
"  here  in  the  wildernefs,  twenty-three  or  twenty-four 
"  years  ago. 

"  When  I  look  back  and  fee  our  poverty,  (living  at 
"  firft  in  a  fmall  log-houfe,  and  feveral  of  the  brethren 
"  under  the  neceffity  of  going  among  the  people  of  the 
u  world  to  work)  perfecutions,  and  various  trials  we 
"  pafled  through,  and  compare  our  condition  then  with 
"  the  church  at  prefent,  I  am  filled  with  admiration  at 
"  the  goodnefs  of  God,  and  the  bleffings  and  profperity 
"  that  have  attended  us." 

I  replied,  it  is  admirable ;  and  the  hand  of  God  ap- 
pears fo  confpicuous,  that  it  is  needlefs  to  regard  any 


47 

reports  to  invalidate  it.  But  that  T  may  be  able  to  fat» 
isfy  honeft,  inquiring  minds,  who  may  have  heard  falfe 
reports,  not  knowing  but  what  they  were  true,  and  be 
able  to  contradict  them,  or  repre'enr  things  in  a  true  light, 
from  good  authority,  and  information  received  from  eye, 
and  ear  witneffes,  I  make  free  to  afk  thee  a  queition  con- 
cerning a  report  which  has  been,  and  ftill  is  aiTerted  to 
be  a  fact  by  many  who  have  been  among  the  people,  and 
have  left  them  ;  which  is,  that  thefe  people,  in  Mother's 
day,  by  her  gift,  or  by  order  of  Tome  of  the  other  El- 
ders, were  repeatedly  in  the  practice  of  dancing  naked, 
men  and  women  together,  in  their  meetings. 

She  anfwered,  "  I  am  fure  Mother  was  a  very  mod- 
"  eft  woman  ;  and  if  there  had  been  any  fuch  conduct, 
"  I  mould  have  feen,  or  known  it,  which  I  never  did. 
'•'  There  were  many  operations  by  the  power  of  God, 
"  and  wonderful  gifts  ;  as  fpeaking  in  unknown  tongues, 
"  trembling,  groaning,  and  iometimes  turning  round  ; 
"  on  account  of  which,  people  would  report  we  were 
"  drunk,  as  they  did  formerly  about  the  apoftles,  who 
"  had  fimilar  gifts  and  operations — (Ads,  chap,  ii.) 
"  And  becaufe  the  brethren  pulled  of  their  coats,  or  out- 
-"  fide  garments,  to  labour,  or  as  the  world  call  it,  danc- 
"  ing ;  and  in  warni  weather  the  fitters  being  lightly 
"  clothed,  they  would  report  we  danced  naked.  And 
"  you  know  how  apt  the  ignorant  and.  vulgar  part  of 
"  mankind,  are  to  mifreprefent  what  they  fee.  If  one 
"  told  they  danced  part  naked,  or  with  but  few  clothes 
"  on,  another  in  telling  the  ftory,  would  leave  out  the 
"  part,  or  few,  and  fo  it  was  reported  we  danced  naked." 

I  replied,  It  is  very  probable  ;  and  wicked  people 
often  wilfully  and  intentionally,  mifreprefent  what  they 
fee,  efpecially  of  religious  people.  They  reported  of 
George  Fox,  the  firffe  Quaker,  that  he  got  drunk,  and 
carried  a  bottle  of  rum  with  him,  which  made  the  peo- 
ple follow  him  ;  and  many  other  foolifh,  ridiculous  fto- 
ries.  Similar  ftories  have  been  reported  of  many  other 
religious  focieties,  when  they  firft  arofe  ;  and  it  would 
be  fmgular  if  this  fociety  fhould  efcape  falfe  reports. 
For  my  part,  I  am  fatisfied,  and  thank  you  for  the  pref. 
ent  conference. 


An  aged  woman  and  old  man,  head  of  the  family, 
who  were  in  company  with  us,  informed  me  of  more  of 
their  proceedings,  preaching,  gifts,  operations,  and  mir- 
acles, that  had  been  in  the  church.  One  miracle  in  par- 
ticuhr,  the  old  man  related  ;  which  was,  "  A  few  years 
"  after  they  fettled  here,  there  was  an  opening  of  the 
"  gripel.  and  the  people  flocked  fr..m  all  parts  to  fee 
"  them  ;  they  entertained  all  as  wejl  as  they  could ; 
"  Mrther  often  t^ld  the  brethren  and  fillers  not  to  be 
"  uneafy,  for  God  would  provide.  \t  a  certain  time, 
"  when  about  fiftj  of  them  fat  at  the  table  to  eat,  they 
"  had  not  provision  enough  foT  five ;  but  by  a  miracle, 
"  fimilar  to  that  in  Matt  xiv.  20,  they  did  all  eat,  and 
"  were  filed .  and  they  took  up  f  the  fragments  that  remain- 
"  ed,  more  than  all  they  pur  upon  the  table."  Any 
further  I  think  heft  not  to  rel wte  at  prefent 

The  next  day,  two  aged  women  favoured  me  with 
their  company,  and  brought  with  them  a  large  bible, 
and  read  fever al  prophefies,  which  they  laid,  *«  pointed 
"  to,  and  meant  firft  Mother:  viz.  iPfal  xlv.  9,  to  17. 
"  Jer.  xxxiii.  16.  Rev  chap.  12  ;  and  that  Solomon  alfo 
"  fpake  of  her  in  the  Canticles."  They  alfo  pointed  out 
many  other  prophefies  concerning  the  church  ;  particu- 
larly, "  Jer.  xxxi.  12,  13.  Dan  ii.  45.  and  vii.  22  to  27. 
"  Rev.  xii.  10  and  xx.  6.  and  xxi.  and  xxii.  chap,  and  of 
"  thole  pafTages  fpeaking  of  the  goipel  work  in  this  day  ; 
"  which  are,  Tia.  xxviii.  18,  20,  21.  Habak.  i.  5." 
Some  of  thefe  quotations  were  feeding  me  with  very 
ftrong  meat,  which  I  had  not  faith  enough  yet,  to  believe 
thev  were  all  properly  applied.  They  believe  that  the 
fulfilment  of  moil  of  the  prophefies,  centres  in  the  firft 
and  this  fecond  coming  of  Chrift. 

I  mould  not  mention  thefe  things,  if  they  were  only 
the  faith,  or  opinions  of  a  few  individuals  ;  for  this  would 
not  be  giving  a  correct  account  of  the  rife,  faith  and  doc- 
trines of  a  church,  unlefs  we  know  fuch  an  individual 
account  accorded  with  what  is  given  by  the  church  in 
general,  or  by  the  heads,  or  leaders  of  it  As  it  would 
not  be  right  to  charge  a  church  with  the  conduct  of,  and 
with  what  a  few  (perhaps  ignorant)  members  might  af- 
fert  as  truth.     Therefore,  I  relate  nothing  in  this  work 


49 

of  the  conduct,  faith,  opinions,  or  fpeeches  of  individ- 
uals, unle  s  it  is  what  1  know  they  have  been  taught  by 
the  leaders  of  the  church,  except  I  mention  the  heads  of 
the  church  had  no  unity  therewith,  or  w7hat  is  not  ac- 
cording to  the  faith. 

I  tarried  at  this  time,  four  or  five  days  with  this  and 
other  families,  all  of  whom  1  found  exceedingly  kind  and 
friendly?  1  left  them  with  regret,  and  by  the  laft  of  the 
month,  arrived  at  home.  Hodgfon  was  fc  zealous,  he 
preached  the  faith  to  almoft  every  one  he  met;  and  it 
now  became  known  among  my  acquaintance,  that  I  had 
joined  the  Shakers.  Afcer  I  returned  home  (in  travel- 
ling to  Pennsylvania  and  Wilmington)  I  was  much  ex- 
ercifed  refpecting  this  faith,  and  had  many  arguments 
in  my  own  mind,  cencerning  the  truth  of  it,  and  the 
doctrines  proferTed.  Neverthelefs,  1  was  Satisfied  with 
what  I  had  done.  I  thought  at  leaft,  fmce  they  made 
fuch  a  profeffion,  and  were  fo  circumfpect  in  their  con- 
duct, they  dei'erved  a  trial,  and  it  was  no  more  than 
right  and  reasonable  to  prove  whether  they  were  the 
people  they  proferTed  to  be.  About  the  flrft  of  Sep- 
tember, L  left  home  again,  in  company  with  Hodgfon. 
In  the  evening  of  the  third  day,  we  arrived  at  B.  Youngs', 
and  next  day  we  went  to  the  church.  After  two  or 
three  days  vifiting  among  the  brethren  and  filters,  who 
all  appeared  glad  to  fee  us  increafmg  in  our  faith  ;  by 
feeing  (as  then  appeared  to  us)  their  fober,  and  in  every 
refpect,  chrift-like  deportment. 

My  companion  going  a  journey  near  Canada,  I  ac- 
companied him  ten  or  twelve  miles,  to  fee  an  uncle  of 
mine,  and  his  family.  After  I  had  been  here  a  few 
hours,  I  felt  defirous  to  hold  a  meeting  in  the  neigh- 
bourhood, as  1  had  been  in  the  practice  of  fo  doing  fome 
years  paft ;  and  I  knew  of  nothing  contrary  to  the  faith 
or  order  of  the  church,  of  which  I  was  now  a  member, 
to  hinder  me.  I  opened  my  feelings  to  a  few  ferious 
neighbours,  to  which  they  willingly  agreed  ;  and  ac- 
cordingly gave  notice  to  their  neighbours  for  an  evening 
meeting  :  to  which  came  near  two  hundred  people  ;  to 
whom  I  fpake  about  an  hour  an  half.  All  appeared  to 
be  attentive  and  folemn.  I  faid  nothing  about  a  new 
E 


So 

difpenfation,  the  faith,  or  people,  I  had  joined  ;  but 
preached  the  good  old  gofpel  After  I  had  concluded 
and  fat  down,  I  arofe  again,  not  wifhing  to  deceive  the 
people,  or  a<5t  the  part  of  a  hypocrite,  thinking  they 
might  conclude  1  was,  what  I  was  not. 

1  informed  them,  in  few  words,  concerning  my  faith, 
and  the  fociety  I  belonged  to  ;  and  concluded  by  fay- 
ing, they  are  not  the  people  you  conceive  them  to  be  ; 
neither  are  they  Aich  as  you  have  heard  from  teport. 
Some  faid  afterwards,  my  telling  I  belonged  to  the 
Shakers,  and  recommending  them  as  a  good  people, 
deftroyed  all  the  good  I  had  done. 

1  returned  back  in  three  days  to  the  church,  called 
©n  the  Elders,  and  informed  them  I  had  held  a  meeting 
in  my  abfence,  which  I  had  no  thoughts  of  betore  2 
went.  Had  my  mkid  been  impreffed  with  the  idea  pre- 
vioufly  to  my  departure,  I  fhould  have  mentioned  it,  to 
know  their  mind,  as  I  wifhed  to  act  in  union  ;  and  de- 
fired  to  know  if  they  had  unity  with  what  I  had  done  ; 
and  whether  they  would  have  union  with  my  continuing 
to  appoint  meetings,  at  convenient  opportunities  :  if  not, 
I  would  defift.  They  retired,  I  fuppofe,  to  know  the 
mind  of  the  fuperior  Elder,  or  to  coniult  wh£t  reply  they 
fhould  make.  In  about  half  an  hour,  one  of  them,  viz. 
Elder  Hezekiah,  returned. 

Now  i  fhall  be  particular  in  relating  the  fubftance  of 
this  difcourfe  that  followed  ;  becaufe,  on  it  much  de- 
pends refpe&ing  the  reprefentation  of  the  faith  hereaf- 
ter ;  and  I  fkall  have  to  make  frequent  references  to  it 
in  the  courfe  of  this  hiftory. 

He  faid — "  Thomas,  we  have  union  with  what  you 
•'  have  done  refpe&ing  the  meeting,  and  feel  willing  you 
M  mould  hold  meetings,  for  the  time  to  come,  at  con- 
"  venient  opportunities,  when  and  where  you  feel  dif- 
"  pofed  ;  for  the  gofpel  does  not  bind  creatures,  but 
"  gives  liberty  to  all  religious  acls  ;  as  preaching,  pray- 
4<  ing,  finging,  &c.  whenever  we  feel  difpofed.  We 
"  cannot  direcl:  or  tell  you  what  you  rauft  do,  or  not  do, 
"  in  every  refpect..  All  we  defire  and  teach  is  for  crea- 
"  tures  to  a<5t  according  to  the  dilates  of  confcience, 
"  and  not  violate  it  in  any  refpe# ;  but  do  what  they 


5* 

-*'  feel  and  believe  to  be  their  duty.  Above  all,  we 
•'  counfel  creatures  not  to  violate  their  confidences  in 
"  committing  fin  ;  neither  to  do  any  thing  they  believe 
"  to  be  wrong ;  but  to  do  what  they  have  faith  in. 
'*  Each  one  mould  act  according  to  his  own  faith.  If  you 
"  have  faith  in,  and  believe  it  your  duty  to  appoint 
"  meetings,  and  fpeak  to  the  people,  what  right  have 
"  we  to  forbid  you  ?  We  dare  not,  we  do  not  fet  up  to 
"  be  judges  of  other  men's  conlciences.  And  according 
•'  to  the  apoftle  John,  If  our  heart,  or  confciences  condemn 
"  us  not,  then  have  we  Confidence  towards  God — (  I  John  in. 

*  21.)  Therefore  we  advife  all  to  keep  a  juftified  con- 
f*  fcience,  and  to  live  up  to  that  light  which  God  has 
"  given  them.  Chrifl  has  enlightened  every  man  that  cometh 
**  into  the  world,  and  a  meafure  of  the  fpirit  is  given  to  every 

*  man  to  profit  withal.  Therefore,  this  light  that  fhineth 
"  in  all  men's  hearts,  and  the  fpirit  of  God  that  ftriveth 
"  with,  and  ceacheth  all,  is  every  man's  rule  to  walk  by, 
"  and  to  whom  all  mould  be  obedient" 

This  is  a  dodrrine  1  then  believed,  and  his  preaching 
it  to  me,  brought  me  into  a  nearer  union,  and  much 
ftrengthened  my  faith  in  them,  as  we  are  the  more  ready 
to  believe  thofe  right  who  are  of  the  fame  opinion ;  and 
I  expecl:  this  was  his  motive  in  treating  thus  on  this  fub* 
ject,  though  I  had  heard  the  fame  before,  from  others  ; 
but  this  was  only  feeding  me  with  milk.  The  real  faith 
of  the  church  was  infiited  upon  fometime  afterwards,  as 
will  be  feen  in  the  ieqtiel.  I  itate  every  thing  according* 
to  the  order  of  time,  as  they  happened 

Before  he  parted  with  me  at  this  time,  he  fpake  on 
various  other  fubjecls  ;  particularly  the  mercy  of  God 
in  the  final  reiteration  of  all  the  pofteiity  of  Adam,  in 
the  following  manner  : 

"  We  beheve  this  to  be  a  difpenfation  of  the  greatest 
"  light,  and  the  final  and  laft  diipiay  of  God's  grace  to 
•*  a  loft  world;  in  which  the  myltery  of  God  will  be 
w  finifhed,  and  in  the  increafing  work  of  it,  Chrift  will 
**  deliver  up  all  things  to  the  Father  ;  and  every  knee  will 
**  have  to  how,  and  every  tongue  confefs  to  the  glory  of  God. 
et  And  as  by  one  man's  difohedience,  many,  i  e.  all,  were 
"  made  Jinnen  /  fo  by  the  obedience  of  one,  Jhall  many,   (i.  e» 


52 

"  the  fame  number  that  were  made  Tinners)  be  mad* 
"  righteous — (Rom.  v.  19.)  We  believe  that  Chrift,  in 
"  the  end,  will  become  a  complete  conqueror:  for,  as  in 
"  Adam  all  die,  even  fo  in  Chrijl  Jhall  all  be  made  alive  — 
"  (  1  Coi.  xv.  22.)  He  is  the  Saviour  of  all  men,  especially- 
"  of  th-je  that  believe. — (1  Tim.  iv.  10.)  He  will  reign 
Ci  fill  he  hath  put  all  enemies  under  his  feet — (  1  Cor.xv.  25) 
"  until  he  has  brought  all  things  in  fubjetlion  to  his  gov- 
"  ernment — (Heb.  ii.  8.)  The  lajl  enemy  that  Jhall  be  de- 
"  .ftr°yed>  w  death — (ver.  26)  not  the  natural  death,  which 
"  all  men  die  ;  but  a  fpiritual  death,  a  death  to  God  : 
"  and  he  will  in  the  end  deliver  up  the  kingdom  to  God,  when 
u  he  Jhall  have  put  down  all  rule,  authority,  and  power — 
"  ( 1.  Cor.  xv.  24.)  Therefore  if  all  authority  and  pow- 
"  er  be  put  down  or  destroyed,  then  furely  the  power  of 
"  darkneis,  the  fecond  death,  will  not  always  reign  and 
"  have  authority  and  power  over  fallen  creatures.  The 
"  firil  promulgation  of  the  gofpel  was,  Peace  on  earth? 
"  and  good  will  towards  men — (Luke  ii.  14.)  But  with 
"  many  who  pretend  to  publifh  the  gofpel,  it  is  hell-fire, 
"  brimftone,  and  eternal  damnation ;  of  which  they 
"will  hajjjjfmore  in  one  fermon,  than  is  to  be  found 
"  in  the  whole  Bible.  Now  any  perfon  who  believes  in 
"  the  final  reftoration,  could  not  frame  words  more  full, 
"  pertinent,  and  conclufive,  that  all  will  be  faved,  than 
"  the  foregoing  quotations. 

"  Chrift's  kingdom,  in  the  book  of  Daniel,  is  repre- 
"  fented  as  overcoming  and  deftroying  all  other  king-- 
"  doms ;  and  alio,  that  all  mail  ferve  and  obey  him. 
"  Will  he  not,  therefore,  overcome  and  deftroy  the  king- 
"  dom  and  power  of  Satan,  and  deliver  creatures  from 
"  under  his  power  and  thraldom,  when  the  fcriptures 
"  declare  that  he  was  manifefted  for  this  very  purpofe  ? 
"  For  this  purpofe  was  the  Son  of  God  manifefled,  that  he 
«*  might  dejlroy  the  works  of  the  devil — (1  John,  iii.  8.) 
"  Can  any  thing  be  plainer  ?  Suppofe  we  were  informed 
"  of  two  kings,  who  were  at  open  war  ;  one  reprefented 
"  as  very  powerful,  and  his  throne  eftablifhed  in  right- 
"  eouihefs ;  and  the  happinefs  of  his  fubjecls,  and  of 
"  mankind  in  general,  was  his  greateft  defire  :  fuppofe 
"  the  other  to  be  reprefented  as  a  tyrant,  who  is  weak, 


53 

**  cruel,  and  unjuft  ;  and  who  does  all  he  can  to  injure 
"  the  fubjects  of  the  righteous  king.  Again,  being  alfo 
"  informed,  that  this  powerful  and  righteous  kin^  did 
f*  not  make  a  complete  conqueft  of  the  unjuft  and  cruel 
u  one  ;  and  that  he  never  defigned  to  do  it,  but  meant 
"  to  refcue  only  a  few  of  the  fufferers  from  under  his 
"tyranny  and  oppreffion ;  what  fliould  we  think  of 
"  this  righteous  king,  of  the  happinel's  of  his  fubjects,  and 
"  of  his  defire  to  promote  the  felicity  of  mankind  in  gen- 
"  eral  ? 

"  Now  thofe  who  believe  only  in  partial  falvation,  re- 
"  preient  Chrift  to  be  like  this  king.  They  make  him 
**  appear  but  a  petty  conqueror.  The  devil,  the  power 
u  of  darknefs,  and  hell,  reigns  eternally  victorious  over 
"  the  greateft  part  of  poor  loft  men.  In  truth,  aftonifh- 
"  ing  to  tell,  fome  fay,  that  God  Almighty  has  given  the 
(t  devil  a  great  number  of  Adam's  poflerity,  by  an  irrevcrfible 
(i  decreet  from  all  eternity  to  all  eternity  ;  and  let  them  do  what 
(i  they  iv ill,  or  can,  they  cannot  help  themfelves.  This  is  the 
**  moft  aftonifhing  prefent,  that  ever  was  made  ;  and  for 
"  injuftice,  there  never  has  been  any  thing  on  earth  equal 
"  to  it.  But  to  return  to  partial  falvation  :  Chrift  came 
"  into  the  world,  to  fave  the  world  ;  but,  alas !  few  are 
"  faved  by  him.  He  died,  according  to  their  faith,  to 
"  atone  for  the  fins  of  the  world,  and  pay  the  debt  that  fallen 
*'  man  could  not  pay  ;  and  yet  the  debt  of  the  greateft  part 
"  eternally  remain  unpaid.  WRat  inconfiftencies !  Oh  ! 
"  but  fay  they,  he  did  pay  the  debt  for  all ;  yet  all  would  not 
"  accept  of  the  payment,  or  offer  ;  tlyerefore,  mujl  eternally  a- 
<e  bide  by  the  confequences  of  their  folly.  So  they  reprefent 
"  him  as  a  powerful  monarch,  who  makes  no  conqueft 
"  of  his  opponent's,  or  adveriary's  fubjects,  but  thofe  who 
"  pleafe  to  come  to  hirm  He  goes  round  upon  his  walls, 
"  or  fends  fome  among  them,  calling  and  inviting  them 
"  to  quit  the  fervice  of  a  tyrant ;  and  a  few,  or  as  many 
"  as  become  fenfible  of  their  ilavery,  and  can  accept  his 
"  invitation,  make  their  efcape  What  fort  of  a  power 
"  is  this  ?  Can  fuch  a  king  be  worthy  of  the  title  of  con- 
**  queror  ?  Is  he  not  like  the  one  I  represented,  who  had 
W  power  fufficient,  and  did  not  make  ufe  of  it  r  In  truth, 
*'  a  wife,  powerful  monarch,  would  go  forward,  eonquej* 

E  2 


54 

"  ing  and  to  conquer — (  Rev.  vi.  2 )  till  he  had  made  death 
"  and  hell  give  up  their  miferable  captives — (Ha.  xlv. 
"  1  3  Pi*  lxviii  i  8.)  and  till  he  had  taken  all  their  death 
u  weapons  from  them,  and  deftroyed  their  ftrcng  holds, 
"  (2  Ccr.  x.  4)  forts  and  garrifons — (Ezek  xxvi.  11.) 
**  Now  we  believe,  The  loft  enemy  that  Jhall  be  deftroyed-  is 
"death — (1  Cor.  xv.  26.)  Which  is  not  the  death  of 
"  the  body,  as  I  faid  before,  for  all  will  die.  But  that" 
"  fpirirual  death,  which  is  an  enemy  that  will  hold  all 
"  fouls  in  captivity,  until  it  is  deftroyed  by  the  conquer- 
"  ing  power  of  Chrift.  Neverthelefs,  we  believe,  that 
"  all  who  have  been  favoured  here  with  the  privilege  and 
"  light  of  the  gopel,  and  have  been  difobedient  thereto, 
"  their  lofs  and  torment  hereafter  will  be  inexprefllble  j 
u  and  every  one  will  be  punifhed  according  to  the  refift- 
**  ance  of  the  light  received."  This  is  the  moft  I  ever 
feeard  the  Elders  fay  on  this  fubjecl: ;  for  it  is  a  doclrine 
feldom  advanced  by  them.  Indeed,  they  Jay  but  little 
about  a  futurity,  either  of  happinefs  or  mifery.  They 
fay,  "  We  need  not  concern  ourlelves  what  is  to  be,  or 
"  how  it  will  be  with  us  hereafter,  (leaving  it  to  God, 
"  who  will  do  perfectly  juft  by  all  his  creatures)  but 
"  make  it  the  principal  concern  and  bufmefs  of  our  lives, 
a  to  forfake,  and  travel  out  of  all  fin  ;  living  a  juji  and 
*'  holy  life^  which  is  the  only  way  any  creature  ever  found 
"  pence  in  this  world  :  alfo,  by  fo  doing,  we  fhall  feel  a 
<l  confidence  in  God,  and  have  a  comfortable  hope  of  a 
a  happy  immortality."  He  adviied  me  to  u  do  what  I 
"  beiieved  to  be  right ;  and  if  I  preached  to  others,  to 
'*  live  the  life  I  preached.  Not  to  preach  one  thing  and 
"  do  another,  like  unto  many  preachers  in  the  world." 
Observing,  that  "  if  I  lived  the  life  I  preached,  they 
u  were  willing  I  fhould  preach  any  where,  and  at  any 
"  time  "  They  propofed,  that  "  1  fhould  go  to  the 
(i  Methodift  meeting,  (nigh  by)  the  Sabbath  following, 
"  and  fpeak  to  the  people,  after  their  preacher  had  con- 
"  eluded  ;  and  wifhed  me,  for  the  time  to  come,  to  man* 
-"  ifeft  my  faith  more  than  I  had  yet  done  ;  and  let  peo- 
"  pie  fee  there  was  a  reality  in  it,  by  a  fober,  circumfpecTi 
«  life." 


55 

After  T  left  the  houfe,  waking  in  company  with  Setfi 
"Wells,  a  young  believer,  who  opened  his  mind  about  the 
time  I  did,  [  told  him  whit  the  Eiders  had  propoied, 
but  that  I  felt  no  impreffim  of  mind  lb  to  do.  He  re- 
plied— *'  If  rhe  lilders  had  made  the  fame  propofal  to 
"me,  I  Ihouid  go,  whether  I  had  a  defire  or  not; 
ct  for  though  we  may  not  feel  it  our  duty  (faid  he)  to  do 
"  as  they  ad  vile,  yet  we  ih  mid  find,  that  going  forth  in 
"  obedience,  would  be  attended  with  a  bleffiug.  When 
"  they  teach  or  counfel  me  (laid  he)  to  do  any  thing,  I 
•'  do  not  wait  to  coni'ult  my  own  mind  or  feelings  about 
"  it  ;  believing  they  have  the  gift  of  God,  and  going 
"  forth  in  obedience  to  what  they  teach,  without  any 
M  hefitation,  or  confulting  my  own  natural  feelings  and 
"  reafonings  whether  it  be  right  or  not,  I  find  a  bleding." 
I  faid,  i  had  no  fuch  faith  ;  and  it  is  contrary  to  what  I 
have  heard  Elder  Hezekiah  preach  t-his  day.  So  he  faid 
no  more.  But  I  have  fince  Teen,  that  he  underftood  the 
nature  of  the  faith,  much  better  than  I  did ;  and  had 
that  faith  then,  to  which  I  have  never  attained. 

I  continued  vifitmg  the  brethren  near  two  weeks,  (who 
were  all  exceeding  kind  and  friendly)  converfing  with 
them  concerning  the  increafiag  work  of  God  ;  the  differ- 
ent difpenfations  ;  the  condition  of  munkmd  ;  the  loft 
ftate  of  profeifors  in  the  prefent  day,  and  concerning  the 
prophefies  ;  the  fulfilment  of  them  refpe&ing  the  fecond 
coming  of  Chrill ;  the  political  revolutions,  wars,  hgns, 
and  forebodings,  in  the  prefent  age  ;  the  firft  opening, 
preaching,  and  reception  of  the  gofpel ;  the  prophefies 
that  had  been  delivered  by  the  former  minifters,  and  oth- 
er brethren,  and  fillers,  in  the  church,  concerning  its  fu- 
ture increafe.  We  alfo  difcourfed  of  the  lives  of  fome 
fince  they  embraced  the  faith ;  and  concerning  various 
points  of  doctrine,  efpecially,  as  they  term  it,  the  works 
ef  the  flefh.  But  the  greateft  topic  of  conversation  was, 
concerning  the  direful  effects  of  fin,  and  the  neceffity  of 
living  a  holy,  jull,  upright,  honeft  life.  By  feeing  the 
latter  fo  much  in  practice ;  beholding  fuch  order,  neat- 
nefs,  peace,  love,  and  union,  as  I  never  faw  before,  I  of- 
ten thought,  mre'y  Chrift  is  with  thefe  people  :  and  I  be- 
came much  ftrengthened  in  my  faith,  and  much  fatisfiecl 


56 

that  they  were  the  people  they  profe/Ted  to  be,  i.  e.  iir 
the  fecond  coming  of  Chrift,  the  long  promifed,  prophe- 
fied,  and  prayed  for,  millennium  difpenfation. 

My  companion  returned  from  the  northward  ;  and,  in 
a  day  or  two,  we  left  the  place.  Our  brethren  encour- 
aging us  to  be  faithful,  and  not  to  forget  them  :  and  by 
the  laft  of  September,  we  arrived  at  home  ;  I  having  had 
one  meeting  on  our  way,  in  which  I  fpake  about  one 
hour,  to  a  number  of  people.  After  which,  my  com- 
panion appeared  to  be  fomewhat  difTatisfied  ;  telling  me 
"  I  fpake  in  fuch  a  myftical  manner  about  the  faith,  that 
"  I  mot  over  all  the  people's  heads.  Not  one,  faid  he, 
"  knew  what  thou  waft  talking  about.  I  want,  faid  he, 
**  to  tell  the  people,  in  plain  words,  that  I  have  found 
u  the  only  true  church  and  people  of  God,  and  the  com- 
"  ing  of  Chrift  ;  and  to  recommend  to  them  to  go  and 
*'  fee  for  themfplves,  as  I  have  done,  and  confefs  and  for-- 
u  fake  their  fins  before  it  is  too  late." 

I  replied,  that  it  was  needlefs  to  tell  people  what  I 
knew  they  would  not  bel  ieve  ;  and  perhaps  be  laughed 
at,  and  called  an  enthufiaft. 

He  faid — "  It  was  more  ufelefs  to  fpeak  in  fuch  a 
"myftical  manner;  and,  as  to  being  laughed  at  and 
"  called  a  fool,  it  was  what  he  expecled.  But  that  he 
"  wifhed  to  remember  what  the  apoftle  had  faid  ;  that 
"  we  muft  become  fools  in  the  judment  of  the  world, 
"  that  we  may  become  wife  in  the  things  of  God." 

I  anfwered,  when  I  recommend  any  thing,  I  wifh  to 
do  it  in  fuch  a  manner,  that  there  may  appear  a  beauty 
in  it.  Suppofe,  in  order  to  recommend  our  church,  I 
was  to  fay,  Thofe  people,  whom  the  wicked  world  calls 
Shaking  Quakers,  are  the  only  true  believers  and  people 
of  God  on  earth  ;  and  unlefs  you  go  and  join  them,  you'll 
be  damned.  Though  it  might  be  true,  according  to  the 
faith,  yet  would  not  people  be  apt  to  conclude  I  was  a 
mad  man,  and  pay  no  attention  to  what  I  preached  ? 
I  don't  wifti  to  follow  your  example  in  recommending 
the  people  and  their  doclrines ;  for  you  often  introduce 
your  difcour'e  about  them  in  fuch  a  plain,  blunt  man- 
ner, that  it  is  enough  to  give  people  an  antipathy  and  dif- 
guft  againft  them.    As  to  becoming  fools,  we  ihould  not 


57 

make  ourfelves  appear  fuch,  by  imprudently  fpeaking 
and  acting ;  but  endeavour  to  do  all  things  in  wifdom. 

He  replied — "  Thou  mayeft  plafter  and  polifh  as  much 
V  as  thou  like  ft  ;  ftill  I  think  thou  wilt  be  counted  a  fool 
"  by  many  for  embracing  this  faith,  which  I  efteem  as 
"  the  greateft  wiidom  ;  but  being  counted  fuch,  and 
"  called  by  the  de'pifed  name  of  a  Shaker,  is,  I  expect, 
"  a  great  crofs  to  thee." 

I  faid,  1  care  as  little  what  the  people  of  the  world 
fay  or  think  about  it,  as  thou  doft  ;  knowing  many  will 
affert  at  one  time  one  thing,  and  at  another  time  anoth- 
er, that  it  is  not  worth  minding  what  they  fay  ;  and  1 
truft  I  fhall  be  able  to  vindicate  and  juftify  the  faith, 
church,  and  myfelf,  in  joining  them  ;  and  wifli  to  do  it 
in  fuch  a  manner,  as  not  to  be  looked  upon  to  be  more 
of  a  fool  than  I  am. 

October  24.  Going  a  journey  to  Long-Ifland,  I  had 
a  meeting  at  Peekfkill,  to  general  fatisfaction.  I  fpake 
principally  concerning  the  vanities  of  the  world,  the  un- 
certainty of  life,  the  confequences  and  effects  of  fin,  and 
the  valae  and  neceflity  of  religion.  I  reprefented  reli- 
gion as  the  fountain  of  all  true  peace  and  happinefs  in 
this  world,  and  of  eternal  felicity  in  a  life  to  come. 

I  often  felt  fuch  defires  for  the  happinefs  and  falva- 
tion  of  mankind,  and  faw  fuch  beauty  in  religion,  that  I 
had  thoughts  of  dedicating  all  my  time  to  travelling  and 
preaching,  as  I  had  done  fome  years  before.  Being  as 
yet  ignorant  that  I  could  only  proceed  in  that  way,  as  I 
received  the  gift,  order,  or  direction,  from  the  Elders  ; 
and  that  I  could  not  do  any  good  until  I  was  appointed 
and  fent  by  them  to  preach*. 

Now,  though  I  was  well  fatisfied  refpecting  the  faith 
which  I  had  embraced,  and  the  fociety  of  which  1  was  a 
member,  yet  1  faid  but  little  about  it,  except  to  fuch  as 
appeared  fmcere  and  difentangled  from  other  focieties. 
To  fuch  I  recommended  the  fociety  and  the  faith,  in  fuch 
a  manner,  that  I  wondered  they  did  not  do  as  my  neigh- 
bour, R.  Hodgfon,  had  done,  after  I  recommended  the 
fociety  and  their  faith  to  him. 

January  1,  1800.  1  began  this  year  as  I  wifhed  to 
end  it,  in  reading,  meditation,  and  thankfulnefs  to  God 


&r  mercies  and  favours  received  ;  and  with  fmcere  and 
earneft  defires,  that  I  i:ught  this  year  be  pieferved  from 
all  fin,  and  live  an  upright,  juft  life 

Being  zealous  to  gain  many  over  to  the  faith,  I  per- 
fuaded  my  wife's  fitter  to  take  a  journey  with  me  to 
Neikauna,  and  fee  thofe  people,  and  examine  for  her/elf. 
Accordingly,  the  20th  of  the  month,  we  left  home,  with 
my  horfe  and  chair  ;  and  after  luiFering  with  the  cold, 
and  tedious  riding  in  the  chair,  in  confequence  of  the 
fnow  being  deeper  to  the  northward  than  we  expe<5ted, 
we  arrived  on  the  fourth  day,  late  in  the  evening,  at  B. 
Youngs'. 

Now,  by  this  time  there  were  ten  or  twelve  young  be- 
lievers gathered  to  the  church  ;  three  or  four  out  of  Al- 
bany, with  Wm  Carter's  family,  he  having  bought  a 
farm  joining  the  church  fattlement.  His  wife  ana  two 
daughters  (who  were  fo  angry  with  me  for  informing 
Carter  about  thefe  people,  as  heretofore  mentioned)  had 
now  joined  them  ;  the  others  lived  in  a  houfe  the  church 
provided  for  them  Moft  of  the  time  we  continued  in 
Neikauna,  we  tarried  with  this  family,  and  occafionallj 
yifiting  the  older  believers  and  Elders,  who  all  ftrove 
with  me  to  perfuade  my  fifter  to  embrace  the  faith,  and 
apparently  endeavouring  to  conquer  her  with  kindr.efs. 
Indeed  they  were  very  kind  to  all  who  came  to  fee  them, 
if  they  believed  they  came  feeking  the  way  of  life  and 
falvation.  Formerly,  when  1  had  been  with  the  fociety, 
I  afTembled  for  worfhip  with  the  elderly  believers  ;  but 
at  this  time  with  the  young  believers,  who  had  meetings 
every  evening.  On  the  third  day  after  our  arrival,  there 
came  an  elderly  man  (by  narrle  Seth  Youngs)  from  Leb- 
anon, who  belonged  to  the  backfliding  order,*  whom  I 
had  heard  had  the  gift  of  fpeaking  in  unknown  tongues, 
or  in  languages  he  did  not  underftand  :  in  the  afternoon 
he  fpent  fome  time  talking  to  my  fifter,   refpefting  the 

*  Bachpding  order.  By  this  phrafe  is  meant  thofe  who  have  had 
faith  and  the  privilege  of  hearing  the  gofpel,  but  have  turned  from, 
it;  and  afterwards  have  returned  and  acknowledged  their  error 
and  confeffed  their  fins.  All  fuch  are  placed  in  an  order  by  them* 
fclves,  having  loft,  as  they  fay,  their  travel  with  thofe  who  cz*: 
maiacd  feitbfd. 


a 

canities  of  this  life,  the  neceffity  and  beauty  of  religioa, 
and  the  happinefs  to  be  deiived  from  it.  While  lie  was 
thus  fpeaking,  he  broke  out,  with  much  earneitnefs,  in  an 
unknown  tongue,  and  fpake  about  a  quarter  of  an  hour; 
which  appeared  to  me  aftoniihing,  as  I  was  fatisfied  from 
the  appearance  of  the  man,  and  previous  converfation, 
that  he  was  not  a  man  of  learning.  Therefore  I  believ- 
ed, and  received  it  as  immediate  infpiration,  and  con- 
cluded it  was  miraculous ;  and  thought  I  fhould  have 
been  very  glad  if  it  could  have  been  taken  down  in 
writing,  that  I  might  have  found  out  what  language  it 
was,  and  what  he  had  fpoken.  It  was  faid  to  be  Greek 
by  one  of  the  believers,  (Seth  Wells)  who  profeifed  to 
underftand  a  i.  ttle  of  the  learned  languages. 

In  the  evening  we  had  a  meeting  of  all  the  young  be- 
lievers, and  three  Elders  with  us,  and  a  number  of  fpec- 
tators.  He  then  fpake  again  about  half  an  hour,  break- 
ing out  while  one  of  the  Elders  was  fpeaking  ;  at  hear- 
ing which  1  was  much  affected,  really  believing  it  to  be 
immediate  infpiration.  It  was  faid  (by  the  fame  perf  >n 
before  mentioned)  to  be  Hebrew,  Greek,  and  Latin^ 
fpeaking  part  of  the  time  one  language,  and  then  anoth- 
er. After  meeting,  all  the  family  fitting  round  the  fire, 
as  he  was  talking  concerning  the  happinefs  of  a  religious 
life,  fuddenly  his  head  ihook,  as  if  by  a  fevere  electric 
fhock  ;  he  then  clofed  his  eyes  and  fung  half  an  hour, 
in  fome  language,  faid  to  be  Hebrew.  As  foon  as  he 
ended,  he  faid,  u  this  was  one  of  the  fongs  of  Zion  ;" 
and  exclaimed,  "  how  happy  a  foul  feels  that  has  a  fenfe 
"of  the  love  of  God." 

The  fame  evening  he  fpake  a  few  minutes  in  fome 
Indian  tongue,  or  it  appeared  fuch  by  the  gefticulations, 
&c.  He  told  us  that,  "  he  could  only  fpeak  as  he  was 
"  infpired  by  the  power  of  God,  and  then  he  had  no  will 
"  or  power  to  flop  ;  and  that  it  often  came  upon  him 
"  unexpected,  and  unthought  of ;  and  that  he  did  not 
"  underftand  what  he  faid,  except  when  he  had  a  fenfe 
M  of  it  given  to  him." 

I  was  informed  of  an  illiterate  fifter  at  Lebanon,  ia 
the  fame  order,  that  had  the  gift  of  interpretation  of 
.tongues  ;  and  that  Ihe  fometimes  could  tranilate,  or  ex- 


6o 

plain  languages  thus  fpoken  :  and  previoufly  to  that 
time,  one  of  the  young  believers  (namely,  Serh  Wells) 
who  profefTed  to  underfland  Latin,  informed  me,  in 
company  with  feveral  others,  that  he  had  heard  this  fame 
man,  at  Lebanon,  fpeak  half  an  hour  in  Latin*  which 
much  ftrengthened  his  faith,  and  which  he  tranflated  in- 
to Englifh  ;  and  that  he  had  heard  him  fpeak  in  French, 
a  Frenchman  being  prefent  at  the  fame  time.  He  fur- 
ther alferted  that  the  forementioned  fitter,  who  had  the 
gift  of  interpretation  of  tongues,  being  prefent,  inter- 
preted the  fame  ;  all  of  which  he  faid,  "  greatly  con- 
4i  firmed  him  in  the  faith,  as  it  was  prophelied  in  the 
U  fcriptures,  that  ihefe  figns  fhoulci  follow  them  that  believe. 
"  (Mark  xvi.  17.)  They  fiall  fpeak  with  new  tongues. — 
"  Now,"  faid  he,  "  all  thofe  gifts  that  were  prophefied  of 
u  in  the  fcriptures,  are  in  the  church.  Therefore  all 
"  thole  who  come  to  a  knowledge  thereof,  and  do  not  em- 
"  brace  and  abide  in  the  faith,  will  be  left  without  excufe." 

1  mail  make  fome  remarks  on  thefe  gifts  and  opera- 
lions,  in  their  proper  place  ;  for  having  had  the  fame 
myfelf,  the  reader  will  find  me  hereafter  to  be  a  more 
competent  judge  of  them. 

I  mall  now  turn  back,  and  relate  a  few  words  con- 
cerning this  evening's  meeting. 

We  all  appeared  to  be  exceedingly  happy,  dancing, 
clapping  hands,  and  fhouting  with  all  die  vigour,  zeal, 
and  earneftnefs  imaginable.  This  was  the  firft  of  my 
joining  them  in  their  dance,  as  I  felt  a  backwardness 
thereto  ;  but  as  I  was  Handing  ftill  looking  on,  one  of 
the  Elders  whifpered  to  me,  and  faid,  u  Thomas,  la- 
4i  bour."  I  thought  I  muft  be  obedient,  and  keep  in 
union,  fo  I  ftept  in  among  them,  and  laboured  with 
them.  Some  fpectators  faid  after  meeting,  "  we  were 
deluded  and  full  of  the  devil."  Others,  that  "  it  was 
as  merry  a  frolick  as  ever  they  faw."  Some  ferious 
perfons  were  much  affected  at  feeing  people  proceed  in 
this  manner,  under  pretence  of  worshipping  God.  A 
couple  who  were  moft  difpleafed,  who  felt  forrow,  an- 
ger, and  pity  towards  us,  wept  and  faid,  "  O  take  us 
away  from  this  horrid  fight ;"  notwithstanding,  they 
foon  after  joined  the  fociety.     I  thought  to  be  fure  it 


6i 

v/as  a  wonderful  fight  to  people  who  were  prefent,  feeing 
our  worfhip.  But  this  I  declare,  I  was  fmcere,  and  I 
believe  all  the  young  believers  weie.  We  did  nothing 
from  a  principle  of  hypocrify. 

Next  da>  I  went  with  my  fifter  to  the  church,  where 
an  Elder  and  an  Elder  fifter  fpent  two  or  three  hours  in 
talking  to  her,  trying  to  convince  and  perfuade  her  to 
the  faith.  At  laft  (he  appeared  to  be  much  affected,  on 
account,  as  the  conceived,  of  their  condemning  all  oth- 
er chriftians,  and  faid,  "  you  condemn  all  good  people 
th&l  arc  or  ever  have  been  in  the  world  ;  and  there  is* 
no  p< .•(Ability  of  any  being faved,  unlefs  they  recieve  your 
faivh,  and  join  your  church."  I  replied;  we  do  not  con- 
demn all  others  I  ftill  believe  that  Van  Noftrand, 
Benj.  Abbot,  and  John  Regan  (with  whom  we  were  ac- 
quainted, anduied  to  hear  preach)  were  good  men  ;  and 
wrhat  I  wiote  in  my  journal  refpecling  their  piety,  after 
I  had  read  of  their  deaths,  I  ftill  believed. 

She  replied,  "  I'll  warrant  you  will  foon  erafe  it."  I 
faid,  I  never  will 

One  of  the  Elders  faid,  "  We  own  all  the  work  of 
*'  God  that  has  ever  been  in  the  world,  and  in  all  peo- 
"  pie  We  believe  all  thofe  who  have  lived  up  to  their 
"  light  and  knowledge,  have  ftood  juftified  in  the  fight 
u  of  God,  and  have  been  accepted  by  him,  according  to 
"  the  light  they  have  had  and  improved,"  &c. 

We  left  that  houfe  in  order  to  return  again  to  the 
young  family.  On  the  way  (he  appeared  to  be  much 
exercifed  and  tried  in  her  mind.  As  we  were  walking, 
fhe  fuddenly  (topped,  and  appeared  to  be  falling.  I 
caught  hold  of  her  and  held  her  up,  when  it  appeared  to 
me  fomething  was  the  matter  with  her.  In  two  or  three 
minutes  fhe  revived,  and  appeared  for  the  fame  fpace  of 
time,  to  be  fomewhat  delirious.  After  (he  recovered, 
fhe  told  me  that  a  ftrange  feeling  came  over  her  mind, 
and  that  fhe  had  been  blind. 

I  told  her  it  \ya.s  for  a  fign  to  her,  to  (how  her  that 
fhe  was  in  a  ftate  of  darknefs  while  landing  in  oppofi- 
F 


62 

tlon  to  the  gofpel ;  and  that  1  thought  me  was  greatly 
favoured  in  having  fuch  a  fign.* 

Next  morning  we  bid  all  the  young  believers  fare- 
well. They  with  me,  were  forry  fhe  would  not  open  her 
mind  before  fhe  left  them ;  but  on  our  way,  we  had 
about  a  mile  to  ride,  before  we  pailed  the  church,  or 
the  houfe  in  which  the  Elders  refided ;  in  which  time,  I 
improved  every  moment  in  reprefenting  the  people  in  the 
moft  endearing  manner  I  could,  perfuading  her  to  join 
them,  that  they  might  feel  a  union  with  her  in  her  ab- 
fence,  and  by  which  fhe  would  gather  a  union  with  them, 
and  receive  great  comfort  and  confolation.  Finally  fhe 
gave  up,  and  confented  to  flop  and  fee  the  Elders  ;  and 
in  a  few  minutes  after  we  were  in  the  houfe,  fhe  op- 
ened her  mind  to  the  Elder  fifter  ;  after  which  fhe  came 
out  of  the  private  room  very  cheerful,  and  faid,  "  I  now 
want  to  go  back  and  fee  the  young  fillers  ;"  which  we 
did,  and  they  gave  her  the  right  hand  of  fellowfhip,  be- 
ing much  pleafed  that  they  now  could  call  her  fifter. 

The  next  morning  we  parted  with  them,  and  the  4th 
of  February,  arrived  at  home. 

We  now  began  to  recommend  our  faith  more  flrongly 
to  our  neighbours,  reprefenting  thefe  people  as  being 
chriilian-like  and  exemplary.  We  afTerted,  that  their 
order,  love,  and  union  exceeded  that  of  any  chriflianfo- 
ciety  in  the  world.  We  frequently  made  ufe  of  the  ex- 
preflion,  "  By  their  fruits  ye  fhaH  know  them  ;"  and 
"  by  this  fhall  all  men  know  that  ye  are  my  difciples,  if  ye 
"  love  one  another."  Alfo,  that  there  was  that  power 
of  God  among  them  that  was  to  be  found  no  where  elfe. 

Finally,  my  father,  one  of  R.  Hodgfon's  fons,  and 
Abraham  Hendrickfon,  a  nephew  of  mine,  who  lived 
then  in  my  family,  and  our  neighbour  Thomas  Howe, 
were  prevailed  on  by  us,  to  go  and  fee  them,  and  exam- 
ine for  themfelves.  They  fet  off  in  four  or  five  days  af- 
ter I  arrived  at  home,  in  company  with  my  brother  in 
the  faith,  R.  Hodgfon,  in  a  fleigh,  and  returned  in  tea 
or  twelve  days ;  but  to  our  difappointment,  only  one 

"  Afterwards,  on  mature  deliberation,  I  was  fatisfied  her  illnef* 
was  occafioned  by  much  e*ercife  of  mind. 


6$ 

kad  joined  them ;  viz.  R.  Hodgfon's  fon.  My  father, 
as  toon  as  he  faw  me,  faid,  "  Thomas,  I  have  heard 
thee  fpeak  about  the  power  to  be  felt  among  thefe  peo- 
ple, but  I  never  felt  lefs  in  my  life  ;  and  when  they  talk, 
or  preach,  it  is  as  dry  as  a  bone."  Continued  he,  "  I 
told  them  that  they  conquered  people  with  love  and 
kindnefs." 

As  there  were  four  of  us  now  in  the  faith,  we  began 
to  hold  meetings  once  a  week  in  private,  except  a  few 
we  fometimes  admitted  by  particular  requell ;  and 
lively  meetings  we  had.  We  danced,  fhouted,  and  clap- 
ped our  hands  with  all  the  joy  imaginable,  to  think  we 
had  lived  to  fee,  and  partake  of  the  long  prophefied,  and 
prayed  for  mellennium  difpenfation.  I  felt  as  light  as 
a  cork  upon  the  floor.  At  one  time  I  clapt  my  hands, 
and  cried,  "  clap  your  hands  all  ye  people  that  are  fo 
highly  favoured  ;  fhout  unto  God  with  the  voice  of 
thankfgiving* — (Pfal.  xli.  i.)  This  was  fomewhat  fingu- 
!ar,  as  I  had  never  heard  any  of  them  fpeak  intelligible 
words  in  the  time  of  dancing  ;  therefore  I  was  fearful  I 
had  not  a  right  gift,  and  mentioned  it  to  one  of  the  El- 
ders fometfme  afterwards,  defiring  to  know  what  he 
thought  of  it.  He  anfwered  me,  "  I  mail  not  condemn 
"  fuch  a  gift ;"  and  told  me  of  many  wonderful  gifts 
among  the  people  at  the  firft  opening  of  the  gofpel. 

About  the  middle  of  March,  came"  a  couple  of  the 
brethren,  (namely,  Philip  Bartley  and  Benj.  S.  Youngs) 
who  were  fent  by  the  miniftration  refiding  at  Lebanon, 
to  help  build  us  up,  and  ftrengthen  us  in  the  faith.  By 
this  time,  Shakerifm  began  to  be  noifed  all  over  the 
country ;  and  after  they  had  been  with  us  a  day  or  two, 
we  gave  public  information  for  a  meeting  the  fucceeding 
Sabbath  evening  ;  to  which  many  people  came.  Hodg- 
fon's houfe,  though  large,  was  crowded,  and  many  with- 
out ;  fo  that  we  had  no  room  to  dance.  The  old  man, 
Philip  Bartley,  fpake  about  an  hour  and  a  half  on  the  in- 
creafmg  work  of  God,  from  the  fall  of  Adam,  to  the 
opening  of  the  gofpel  of  the  fecond  coming  of  Chrift, 

*  I  may  juft  obferve  when  one  feels  difpofed  to  clap  his  hands, 
all  or  moll  of  the  others  inftamly  unite  with  him  aad  do  the  fame* 


64 

iii  order  for  man's  final  falvation  and  redemption  :  alfo, 
on  the  inconfiftency  of  fexual  intercourse,  either  married 
or  unmarried,  with  the  pure  gofpei  difpenfation,  and 
with  the  nature  of  a  pure  and  holy  being.  He  faid,  "  It 
44  is  certain  that  mankind,  relative  to  the  gratification  of 
"  their  carnal  minds  in  this  refpecT:,  have  funk  below  the 
"  brute  creation  ;  as  they  have  their  times  and  feafons, 
"  but  mankind  have  not  "  He  aho  ipake  concerning 
the  bond  tuoman  born  after  the  Jlejh,  (mentioned  by  the 
apoftle,  Gall.  iv.  23)  and  the  Jon  of  the  free  woman  by 
promife,  which  things  (he  faid)  *'  were  an  allegory  of  the  two 
1,4  covenants  :  one,  of  the  covenant  which  gendereth  to  bond- 
in  generation,  and  the  other  is  £ree  in  regeneration  ; 
"  or  one  of  the  nefh,  and  the  other  of  the  fpirit :  that 
"  thofe  who  were  under  the  covenant  of  the  flefh,  were 
"  in  bondage,  and  not  heirs  with  thofe  under  the  cove- 
'*  nant  of  the  fpirit.  Therefore  we,  (faid  he)  who  have 
"  taken  up  our  crofs  againft  the  flefL,  and  obtained  a 
"  victory  over  it,  are  not  children  of  the  flefh,  or  bond 
"  woman,  to  live  after  the  flefh  :  for  fuch  as  live  after  the 
u  JleJJ?,  fiall  die  ;  but  they  who  through  the  fpirit,  do  mor- 
44  tify  the  deeds  of  the  body,  Jhall  live — (  Rom.  viii.  1  3  )  and 
Cl  become  children  of  the  free  w  man,  and  of  that  Jeiufa- 
"  lem  (i.  e.  the  church)  of  which  the  apoftle  fpake — (GalL 
i(  iv.  26)which  is  from  above  and  is  free  ;  which  is  the  mother 
"  of  us  all  in  regeneration.  This  mother  can  rejoice, 
"  though  fhe  bear  not,  not  travails  not  according  to  the 
"  flefh,  and  is  defolate  as  to  having  children  after  the 
44  courfe  of  generation.  Yet  fhe  hath  many  more  children 
44  than  /he  who  hath  an  hufband ;  i.  e.  according  to  the 
44  covenant  of  the  flefh  by  generation,"  &c. 

He  alfo  endeavoured  to  fhow  that  fexual  intercourfe 
was  pointed  out  to  be  impure  and  fmful,  even  under  the 
law,  or  Mofaic  difpenfation.  In  order  to  prove  this,  he 
quoted  Lev.  xii.  2 — xv.  16,  17,  18,  30,  32.  "  Now  (faid 
*'  he)  whv  all  this  wa'hing  and  purification  ?  and  why  a 
Ci  fin  offering,  if  no  fin  was  committed  in  the  acl  ?  and 
"  ii  no  fin,  why  did  the  prieft  make  an  atonement  ? 
w  (ver.  8.)  Alfo  the  impurity  of  it  appears  evident  from 
"  the  injunction  that  was  laid  0*1  the  children  of  I'frael, 
!•  in  order  for  them  to  be  prepared  to  behold  the  muni- 


<?5 

w'feftation  of  the  Lord,  which  was,  dome  not  at  you,* 
"  wives." 

He  fpake  concerning  the  good  and  evil  tree ;  and 
that  "  a  tree  may  be  known  by  its  fruit — (Mat.  xii.  33.) 
"  Alfo,  that  by  the  fame  rule  we  might  know  what  ef- 
"  feminacy  and  concupifcence  proceeds  from."  He  in- 
ftanced  much  evil  it  had  produced,  and  faid,  "  that 
"  wicked  Cain  was  its  firft  production.  The  apoftle 
"  James  fays  expresily  that  wars  and  fightings  among 
"  mankind,  come  from  their  lufts  that  war  in  their  mem- 
"  bers. — (James  u  4.)  Yea,  truly,  according  to  the 
"  apoftle  John,  The  lujl  of  the  flejh  is  not  of  the  Father ;  but, 
"  is  of  the  world — (ii.  16.)  Then  all  kinds  of  evil  pro- 
"  ceeds  from  this  corrupt  root.  Therefore,  the  nature 
*<  of  it  cannot  be  good,  and  is  not  the  fame  that  Adam. 
"  pofTeffed  before  his  fall  ;  but  by  his  not  abiding  in  the 
tl  ftate  in  which  his  creator  placed  him,  he  became  like 
"  the  heajls  that  perifi — (Pf.  xlix.  20.)  According  to  Jer- 
**  emiah — (ii.  21)  he  was  planted  a  noble  vine,  wholly  a 
"  right  feed,  but  he  became  a  degenerate  plant  cf  a  Jlrange 
"  vine  ;  and  though  his  pofterity  wajh  themfelves  with 
"  nitre,  and  take  much  foap,  yet  their  iniquity  in  this  refpecl, 
"  is  marked  before  the  Lord.'''' 

He  fpake  of  the  feed  of  the  woman,  that  was  prOmifed 
after  the  fall,  that  would  deftroy  this  corrupt  nature  5 
but  that  "  it  could  not  be  fully  or  completely  done,  un- 
"  til  the  laft  and  final  difpenfation  of  God's  grace  com- 
f«  menced.  Notwithftanding  many,  in  preceding  difpen- 
"  fations,  had  fome  fight  and  fenfe  of  the  evil  of  this  na- 
w  ture,  and  the  root  from  whence  all  fin  proceeded.— 
N  The  apoftle  (2  Theff.  ii.  4)  calls  it  the  man  of  fin,  the 
€*  son  of  perdition,  and  myflery  of  iniquity ;  and  that  he 
"  (lands  oppofed  to  God,  and  exalieth  himfelf  above  all  that 
"  is  called  God,  or  that  is  worjhipped :  fo  that  he,  as  Gocl% 
"  sitteth  in  the  temple  of  God.  Our  bodies  are  the  temple 
"  of  God — (1  Cor.  iii.  16,  17. — vi.  19)  and  here  it  is 
"  that  the  man  of  fin  has  fat,  from  the  time  that  fin  firffc 
u  entered  into  man  :   and  he  has  been  the  god,  and  ^reafc 

*  delight  of  the  fons  and  daughters  of  fallen    A  dam. 

*  This  they   have  loved,  above   all   other  things  in  the 
f*  world  j  and  as  it  is  a  truth,  that  which  a  man  loyes 

T  2 


66 

u  moft,  or  fets  his  chief  affection  upon,  that  lie  worfhips  ; 
"  and  therefore,  according  to  the  text,  this  is  the  god 
"  they  have  worfhipped  ;  and  this  is  that,  according  to 
"  the  apoftle,  which  withholdeth  the  complete  falvation 
"  of  man,  and  will  let,  or  hinder  it,  until  he  be  taken  out  of 
"  the  way — (2  TheC  ii.  7.)  The  apoftle  alfo  fpake  of  a 
"  time,  when  this  man  of  fin  fhould  be  revealed  ;  when 
"  the  great  myftery  of  iniquity  fhould  be  opened  ;  and 
u  whom  the  Lord  would  then  deJJroy  with  the  brightnefs  of 
u  his  coming — (8  ver.)  The  fame  apoftle  treating  on 
tl  mairiage,  and  mowing  how  much  preferable  an  uri- 
<l  married  life  is  to  a  married,  fays,  thofe  who  marry Jhall 
"  have  trouble  in  the  Jle/h  ;  but,  fays  he,  I  fpare  you  ;  that 
(t  is,  at  that  time  he  permitted  it  to  be  fo.  Then  he  fpeaks 
"  of  a  future  time,  when  they  that  have  wives  mould  be  as 
"  though  they  had  noae-—{  1  Cor.  vii.  28,  29.)  And  Chrift, 
Xt  fays,  in  the  refurredion  they  neither  marry  nor  are  given  in 
<l  marriage  ;  but  are  as  the  angels  of  God  in  heaven — (Matt. 
"  xxii.  30)  and  that  he  meant,  that  this  refurrection  is 
"  (or  may  be)  in  this  life,  is  evident  from  what  he  fpake 
e<  touching  the  refurrection  of  the  dead,  That  God  is  not 
"  the  God  of  the  dead,  but  of  the  living" — ( 3  2d  ver. ) 

The  old  man  alfo  difcourfed  concerning  the  refurrec- 
tion ;  the  fubftance  of  which  was,  "  That  the  time  had 
w  commenced,  and  many  were  raifed  from  the  dead,  and 
"  had  experienced  that  refurrection,  of  which  we  read  in 
*'  many  places  in  the  fcriptures  ;  which  is  a  refurrection 
"  from  a  ftate  buried  in  fin,  to  a  ftate  of  righteoufnefs  and 
<(  life  in  Chrift  :  according  to  his  own  words,  /  am  the 
(t  refurrection  and  the  life  :  he  that  believeth  in  me,  though  he 
"  were  dead,  yet  Jhall  he  live — (John  xi.  25.)  Alfo,  ac- 
"  cording  to  the  apoftle,  Even  we  who  were  dead  in  Jit.  ■ 
€t  have  become  quickened  together  with  Chrijl ;  and  he  hath 
'•  raifed  us  up  together,  and  made  us  Jit  together  in  heavenly 
(i  places  in  Chrijl  Jefus"—  (  Eph.  ii.  5,  6.) 

He  alio  fpake  of  the  purity  of  the  gofpel  of  the  fecond 
coming  of  Chrift,  and  that  "  all  fhould  become  pure  as 
"  the  gofpel  itfelf  is  pure  :  like  unto  thofe  of  which  we 
"  read,  who  were  redeemed  from  among  men  ;  being  the  Jirjl 
li  fruits  unto  God  and  the  Lamb,  and  in  their  mouth  was  found 

?*  no  guile ;  for  they  were  without  fault  before  the  throne 


67 

'*  of*  God.  Thefe,  we  read,  were  not  dejlkd  with  women** 
—(Rev.  xiv.  4,  5.) 

He  likewife  fpake  of  the  impurity  and  iniquity  of  the 
gratification  of  the  carnal  mind,  by  way  of  onanifm. 
He  concluded  by  fpeaking  on  juftification  and  ianclifica- 
tion,  the  purport  of  which  was,  "juftification  confitts  in 
"  repenting,  confeffing,  and  forfaking  all  fin,  of  which  we 
"  have  any  knowledge  as  being  fuch;  and  living  in  ftricl: 
*'  obedience  to  the  light  and  knowledge  given  to  us,  by 
"  not  defiling  or  violating  our  confciences  in  any  refpect. 
"  Sanclifi cation  confifts  in  being  cleanfed  from,  and  hav- 
"  ing  power  over  all  fin,  in  thought,  word,   and  deed." 

This  was  a  long  and,  to  many,  a  tedious  diicourfe  ; 
and  what  made  it  the  more  tedious  was,  his  not  fpeaking 
loud  enough  to  be  diflinctly  heard.  On  the  fubject  of 
what  he  called  "the  works  of  the  flefh,"  he  treated  in  fo 
plain  a  manner,  that  many  women  wifhed  themfelves  out 
of  rhe  houfe  ;  but  they  could  not  well  get  out,  in  confe- 
quence  of  the  crowd  of  people  at  the  door  and  in  the  en- 
try of  the  houfe.  I  confidered  that  the  fubjecl:  he  had 
principally  difcourfed  on,  could  not  be  treated  fully,  fo  as 
to  be  underftood  by  the  unlearned,  without  making  ufe  of 
fome  indelicate  expreffions.  After  he  had  finifhed,  B.  S. 
Youngs  fpake  about  ten  minutes,  to  general  fatisfaclion. 

Here  it  may  be  mentioned  that  a  certain  preacher, 
(whom  hereafter  1  (hall  call  our  opponent)  came  rufhing 
and  crowding  into  the  houfe  with  two  of  his  friends, 
while  the  old  man  was  fpeaking  :  as  foon  as  our  laft 
fpeakcr  had  finifhed,  he  defired  permiffion  to  fpeak ; 
faying,  "  1  have  not  come  to  oppofe,  or  to  offer  any 
thing  contradictory  to  what  has  been  delivered." — 
Then  in  a  few  minutes  he  entered  on  the  fubjecl  of  mar- 
riage, in  direct  oppofition  and  contradiction  to  what  the 
old  man  had  laid  upon  it.  Many  people  took  notice  of 
his  proceeding  contrary  to  what  he  had  propofed.  He 
flourilhed  away  learnedly  and  fluently  for  about  half  dn 
hour.  I  expected  that  neither  of  thefe  brethren  would 
make  any  reply  to  what  he  had  faid  ;  and  as  I  confider- 
ed our  credit  relative  to  our  faith,  was  in  danger,  as  foon 
as  he  had  ended,  I  llept  upon  one  of  the  feats,  to  anfwer 
him.     I  firft  propofed  for  the  confideration  of  the  af« 


68 

fembly,  how  he  had  proceeded  contrary  to  his  own  fiifr. 
propofition,  not  to  meddle  in  controversial  points,  and 
proceeded  to  ftate  what  we  believed  refpe&ing  marriage, 
and  faid,  we  do  not  deny  the  lawfulness  of  marriage  in 
the  manner  as  hath  been  reprefented,  and  we  have  been 
charged  with  tenets  we  do  not  own.  But  while  I  was 
fpeaking,  he  cries  out,  "  Come,  friends  and  neighbours, 
let  us  be  going."  This  I  (and  feveral  others)  confider- 
ed  as  great  impudence  ;  and  it  was  taking  that  on  him 
which  did  not  belong  to  him,  as  he  had  no  right  to  come 
here  and  break  up  the  meeting.  It  caufed  much  con- 
fufion,  fome  crying  out,  "  the  plain  coat  durfl  not  ftand 
his  ground."  Before  he  got  out  of  hearing,  I  raifed 
my  voice,  and  faid,  it  is  well  known  that  that  man  is 
not  what  he  profeiTes  to  be,  and  that  he  holds  the  truth  in 
unrighteoufnefs. 

This  was  faying  much ;  but  I  never  heard  that  he,  or 
any  other  one  offered  to  contradict  it. 

I  then  defired  the  people  to  be  ftill  a  few  minutes,  and 
I  would  endeavour  to  open  the  fubjecl  refpedling  mar- 
riage to  their  Satisfaction,  and  defired  that  our  meeting 
might  break  up  in  fome  order.  They  then  were  filent, 
and  I  proceeded  and  faid.*  We  do  not  condemn  law- 
ful marriage  ;  but  believe  it  bed  for  all  fuch  as  are  of 
the  world,  who  live  in,  and  after  the  courfe  of  the  world, 
to  become  married,  and  live  according  to  the  command 
and  order  of  God  in  that  ftate, and  under  thatdifpenfation. 
According  to  the  apoftle,  "  it  is  better  to  many  than  to 
burn,  and  thofe  who  marry  do  well  ;  but  thofe  who  marry 
not  do  better."  Read  chap.  vii.  of  1  ft  Cor.  there  you  will 
fee  our  faith  refpe&ing  marriage.  We  fay  no  more  than 
what  Chrift  faid :  "  He  that  is  able  to  receive  this  fay- 
ing," that  it  is  not  good  to  marry,  "  let  him  receive  it." 
But  he  fays,  none  can  receive  it,  "  fave  they  to  whom  it 
is  given — (Matt.  xix.  1 1 )  thus  you  fee  it  is  a  divine  gift. 

When  you  come  to  have  an  underftanding  faith  in  the 
increafing  work  of  God,   through  the  various   difpenfa- 

*  I  have  given  the  foregoing,  and  following  difcourfes  at  fome 
length,  that  the  reader  may  fee  the  principal  reafons  and  argu* 
ftoents  thefe  people  advance  for  their  faith  refpe&ing  marriage* 


69 

t ions,  to  the  prefent,  in  order  for  man's  complete  falva- 
tion  and  redemption  from  all  lafcivious  and  evil  delires, 
you  may  then  receive  this  pure  doctrine  of  being  marri- 
ed "  only  in  the  Lord." 

Chrift  mentions  fome  in  that  day,  who  had  become 
u  eunuchs  for  the  kingdom  of  heaven's  fake."  Why 
may  there  not  then  be  fome  in  this  day  ? 

Part  of  the  prayer  which  Chriit  gave  to  his  difciples, 
was,  "  Thy  kingdom  come,  thy  will  be  done  on  earth  as 
in  heaven."  In  heaven  "  they  neither  marry,  nor  are 
given  in  marriage  :"  fo  neither  do  thofe  to  whom  this 
kingdom  is  come ;  or,  in  other  words,  who  have  come 
to  it.  The  children  of  this  world  marry  ;  and  fo  Long  as 
they  are  the  children  of  this  world,  belong  to  the  king- 
dom of  this  world  ;  under  the  dominion  and  power  of 
this  world  ;  under  the  order  and  difpenfation  that  God 
has  heretofore  given ;  and  in  fhort,  as  they  have  not 
come  into  this  increafmg  work  of  God,  they  may  become 
married.  It  has  been  aliened  this  evening,  that  we  de- 
ny the  ordinance,  and  lawfulnefs  of  marriage.  I  think 
I  know  the  faith  of  my  brethren  ;  and  I  here  fpeak  their 
.faith  and  my  faith  :  that  1  verily  believe  the  inftitution 
of  marriage  to  have  been  an  order  of  God  ;  and  I  be- 
lieve what  I  read,  that  God  fpake  to  Adam  and  Noah, 
and  told  them  to  go  forth,  increafe,  and  multiply,  as 
much  as  I  believe  circumcifion  and  animal  facrifice  was 
an  order  of  God  under  "that  difpenfation.  But  you  are 
ftrangers  to  the  typical  meaning  of  thefe  things,  and  to 
the  increafmg  work  of  God. 

Now  I  prefume  there  is  no  one,  in  this  audience,  who 
believes  that  if  a  perfcn,  either  man  or  woman,  choofes, 
for  fome  caufe,  to  remain  iingle,  they  commit  a  fin  by. 
not  becoming  married :  at  leaft,  we  know  that  the  preach- 
ers of  the  different  denominations,  do  not  preach  that  it 
is  an  indifpenfable  duty  for  all  to  become  married.  Ma- 
ny people  think  that  the  doctrine  they  have  heard  this 
evening,  is  entirely  new  ;  that  none  have  ever  preached 
it  before  the  Shakers.  But  they  are  greatly  miftaken  ; 
I  had  read  much  on  the  fubject  before  I  ever  faw  thefe 
people.  The  liffenians,  an  ancient  feci  among  the  Jews, 
held  forth  the  fame  doctrine,  for  ieveral  hundred  year? 


7° 

before  Chrift  came.  It  is  believed  by  fome,  that  witSr 
this  fed  Chrift  united  ;  for  it  is  obferved,  that  although 
he  often  cenfured  all  the  other  feels  of  the  Jews,  yet  he 
never  fpake  againft  the  EfTenians.  Jofephus  fays,*  that 
•'  they  rejected  marriage,  and  efteemed  continence  and 
victory  over  the  pafllons,  as  the  greateft  virtues."  Ma- 
ny fucceeding  the  apoftles,  held  the  fame  doctrine  ;  and 
I  could  mention  feveral  who  have  written  decidedly  on 
this  point ;  and  many  eminent  characters  in  the  Catho- 
lic, and  fome  in  the  Proteftant  churches,  have  recom- 
mended a  fmgle  life  as  mod  conducive  to  holinefs ;  wit- 
nefs  William  Law,  and  the  late  John  Wefley,  in  par- 
ticular. 

It  is  believed  by  many,  if  there  were  to  be  a  univerfal 
peace  for  a  few  centuries,  mankind  would  increafe  fo  rap- 
idly, that  this  terraqueous  globe  would  not  contain  or 
fupport  them  :  therefore,  fome  fay,  that  war  is  juftifiable 
and  necefTary  in  order  to  thin  mankind.  But  I  think, 
that  half  had  better  become  Shakers,  than  to  murdet 
half  to  get  them  out  of  the  way.  Therefore,  our  oppo- 
nent need  not  be  fo  concerned  about  the  world's  coming1 
to  an  end.  He  now  is,  I  fuppofe,  near  forty  years  old, 
and  has  never  yet  been  married  ;  and  who  has  ever  faid 
that  he  is  the  more  deluded,  or  a  greater  fmner,  on  that 
account  ?  He  comes  here  haranguing  about  the  com- 
mand to  increafe  and  multiply,  and  has  never  acted  ac- 
cording to  the  command  himfelf. 

The  great  cry  of  many  is,  "  If  all  were  to  become 
Shakers,  the  world  would  come  to  an  end."  Well  then,, 
sill  wars  and  fightings,  all  cruelty  and  injuftice,  all  fin 
and  wickednefs,  all  the  abominations  of  every  kind  that 
are  in  the  earth,  all  o£  which  have  proceeded  from  the 
lufts  of  the  fle'fti,  would  likewife  come  to  an  end  ;  which 
I  think  would  be  a  very  good  end. 

The  great  objection  to  our  faith  is,  "  that  the  world 
would  come  to  an  end ;"  when  at  the  fame  time,  they 
themfelves,  who  make  the  objection,  alfo  believe  that  it 
will  come  to  an  end,  and  that  by  fire.  1  think  it  had 
better  come  to  an  end  by  mankind  forfaking  generation* 

*  Wars  of  the  Jews— b.  ii.  chap,  vii^ 


7* 

and  embracing  regeneration,  and  thereby  become  faved 
from  their  iins,  than  to  be  all  burned  in  their  fins. 

'*  If  all  were  to  become  Shakers,  the  world  would  come 
to  an  end."  This  feems  to  be  their  great  concern  ;  but 
they  are  concerned  nothing  about  it.  The  truth  of  the 
matter  is,  if  all  were  to  receive  the  pure  doctrine  that  has 
been  contended  for  this  evening,  there  would  be  an  end 
of  the  gratification  of  their  carnal  minds  ;  this  is  it,  as 
it  hath  been  faid  by  our  aged  friend,  "  this  is  the  God  of 
*  the  world  ;  this  claims  the  uppermoft  feat  in  their  af- 
u  fe&ions ;  this  is  their  object  of  worfhip."  They  can 
part  with  any  other  thing  eafier  than  they  can  with  this; 
yea,  it  is  taking  the  very  life  of  the  natural  man  ;  and  it 
is  that  life  Chrift  fpake  of,  which  we  muft  lofe  by  a  dai- 
ly crofs,  in  order  to  find  life  eternal — (Luke  ix.  23,  24.) 
When  a  man  comes  to  take  up  a  full  and  daily  crofs  a- 
gainft  this  nature,  he  will  be  brought  under  fuch  trials 
and  mortifications  that  one,  who  had  been  an  inftrument 
in  bringing  him  to  this,  might  have  caufe  to  afk  him,  as 
the  men  did  Micah  when  he  had  loft  his  gods,  "  What 
aileth  thee  ;"  and  he  might  with  propriety  anfwer  as  Mi- 
*:ah  did,  "  Ye  have  taken  awaymy  gods  which  I  made, 
and  what  have  I  more"  (of  the  things  of  this  world  that 
I  can  take  comfort  in  ;)  "  and  what  is  that  ye  fay  unto 
me,  what  aileth  thee? — (Judges  xviii.  23J24  )  Some 
people  fay,  they  "  like  the  Shakers  very  well,  their  man- 
ner of  living,  &c. ;  but  I  have  a  wife,  and  I  would  not 
like  to  forfake  her ;  I  love  my  wife  too  well  to  join  the 
Shakers.  I  would  join  the  Shakers,  if  they  would  let 
me  live  with  my  wife,"  &c.  Thus  they  fpeak  the  very 
truth  and  language  of  their  carnal  hearts.  Yea,  truly, 
it  is  with  fuch  as  it  was  with  one  of  thofe  that  Chrift 
mentions,  who  were  bidden  to  a  great  fupper ;  feveral 
made  excufes,  but  the  one  that  had  married  a  wife  made 
none,  but  peremptorily  faid,  "  I  have  married  a  wife,  and 
therefore  I  cannot  come." — (Matt.  xiv.  2.) 

Many  people  fay,  "  curfed  is  he  who  parteth  man  and 
wife;"  and  they  think  this  is  a  text  of  fciipture  ;  but 
there  is  no  fuch  text  in  the  book.  Chrift  fays,  "  What 
God  hath  joined  together,  let  no  man  put  afunder" — 
(Matt.  xix.  6.)     And  what  were  they  when  joined  to- 


7* 

gether  ?  Why,  "  one  flefti,"  i.  e.  one  in  the  flefli.  The 
apoftle  .'peaking  concerning  our  bodies  being  the  mem- 
bers of  Chriit,  he  quotes  the  e  words  of  Chrift,  and  faith, 
"  What,  know  ye  not  that  he  who  is  joined  to  an  harlot 
is  one  hudy  ?  for  two  (faith  Chrift)  (hall  be  one  flefh." 
So  then,  he  tbac  is  joined  to  a  wife,  is  the  lame  flelh  with 
her  in  carnal  affections,  as  he  who  is  joined  to  an  harlot ; 
yea,  in  rheir  carnal  gratification,  thcr  feeiing,  and  ten- 
fation  are  the  fame  "But,"  faith  the  apoftle,  "he  that 
is  joined  to  the  Lord  is  one  fp'rit" — (  i  Cor.  vi  16.  17) 
here  is  a  wide  difference.  Al'o,  "  the  unmarried  care 
for  the  things  of  the  Lord,  that  they  may  be  holy  in 
body  and  fpirit  Bur  thole  that  are  married  care  for  the 
things  of  this  world,"  hew  they  may  pleafe  one  another 
- — (1  Cor.  vii.  33,  34  )  The  apoftle  fays  further,  "  mat 
every  one  ihould  know  how  to  poiTefs  his  veifel  in  fanc- 
tific  'tion  and  honor  ;  not  in  the  lull  of  concupiscence"— 
(1  TheH*.  iv.  4,5.)  Neverthelefs,  "What  God  hath 
joined  together  let  no  man  put  afunder."  Nay,  we  do 
not  wifli  to  have  any  man  feparated  from  his  wife,  who 
is  of  the  world  and  lives  according  to  the  courfe  of  na- 
ture, but  to  abide  with  hei  (as  long  as  he  temains  under 
a  back  difpenlation  law)  and  be  kind  to  her,  according 
to  tho'e  natural  affecYions  he  poiTefles,  as  a  natural  man. 
Further,  we^would  have  no  man  feparated  from  his  wife, 
who  is  "  under  the  law  of  a  carnal  commandment"— 
(Heb.  vii  1^6)  but  only  fuch  as  are  "  after  the  power  of 
an  endlefs  life" — (ib.  18  ver.)  We  read,  "There  is 
verily  a  disannulling  of  the  commandment  going  before, 
for  the  weaknefs  and  unprofitablenefs  thereof ;  for  the 
law  made  nothing  perfect,  but  the  bringing  in  of  a  better 
hope  did;  by  which  we  draw  nigh  to  God" — (ib.  18, 
19  verfes.) 

Chrift,  in  anfwer  to  the  Pharifees,  whether  it  was  law- 
ful for  a  man  to  put  away  his  wife  for  every  caufe, 
fpake  to  them  as  under  the  law ;  which  is  evident  by 
what  he  faid  to  his  difciples  afterwards  in  anfwer  to  what 
they  faid  to  him,  i.  e  "  if  the  cafe  of  the  man  be  fo  with 
his  wife."  (as  he  had  told  the  Pharifees)  "it  is  not  good 
to  marry  ;"  he  arifweied  them,  "all  men  cannot  receive 
this  faying,  fave  they  to  whom  it  is  given  j"  and  thenhf 


proceeds  to  inform  them  refpecting  eunuchs,  that  Tome 
were  born  fo  and  fome  were  made  fo  of  men ;  "  and  there 
be  eunuchs  which  have  made  theinfelves  fuch"  (by  tak- 
ing up  their  crofs)  "  for  the  kingdom  of  heaven's  fake:" 
and  ihen  he  adds,  "  he  that  is  able  to  receive  it,  let  him 
receive  it" — (Matt,  xix  ) 

But  again,  concerning  the  world's  coming  to  an  end. 
This  need  not  be  our  concern  ;  bur  our  greateft  concern 
fiiould  be,  to  live  according  to  the  commands  of  Chritt, 
to  take  up  our  crofs  againft  all  fin,  and  follow  him  "  in 
the  regeneration" — (Matt.  xix.  28)  and  travel  back  a- 
gain  into  that  innocent  ftate  that  Adam  flood  in  before 
the  fall ;  and  leave  the  world  to  God,  who  "  is  able  of 
thefe  ftones  to  raife  up  childten  unto  Abraham" — (Matt, 
iii.  9.)  The  fin  and  fall  of  idam  confided  in  his  yield- 
ing obedience  to  that  which  was  of  the  earth,  earthly. 
But  I  have  not  time  at  prefent  to  enter  on  this  fubjeft. 
I  fay,  our  principal  concern  mould  be,  to  take  up  our 
crols  againft  all  fin,  and  every  thing  in  our  knowledge 
contrary  to  the  nature  of  a  pure  and  holy  God.  That 
this  nature,  of  which  our  friend  has  fpoken,  is  finful  and 
contrary  to  purity,  is  evident  from  many  other  pafTages 
of  fcripture  befides  thofe  he  has  quoted.  The  apoftle  Paul 
fays,  "  Make  no  provifion  for  the  nefh  to  fulfil  the  luft 
thereof" — (Rom.  xiii.  14.)  Does  not  marriage  make 
provifion  ?  Is  it  not  the  dictates  of  the  carnal  nature  that 
caufes  men  to  leek  wives,  and  women  to  feek  hufbands  ? 
Like  as  we  read  of  fome,  "who  when  they  have  begun 
to  wax  wanton  againft  Chrift,  they  will  marry" — ( 1  Tim. 
v.  11.)  What,  not  marry  before  they  wax  wanton  a- 
gainft  Chrift  ?  What  do  you  think  of  this,  my  attentive 
hearers  ?  The  apoftle  fays,  "  Walk  in  the  fpirit,  and  ye 
mail  not  fulfil  the  lufts  of  the  flefh ;  for  the  flefh  lufteth 
againft  the  fpirit,  and  the  fpirit  againft  the  flefh  ;  and 
thefe  are  contrary  the  one  to  the  other  ;  fo  that  ye  can- 
not do  the  things  that  ye  would" — (Gall.  v.  16,  17.) 
Many  people  wifh  to  do  the  things  that  are  right,  and 
to  become  holy,  but  they  cannot  until  they  come  at  the 
root  of  fin  and  deftroy  it,  according  to  the  apoftle  in  an- 
other place.  They  that  wifh  to  be  Chrift's,  muft  "  cru- 
<%  the  flefh,  with  its  affections  and  lufts" — (ib.  24  ver.) 
G 


74 

"  For  they  that  are  after  the  flefh,  do  mind  the  things  of 
the  flefh  ;  but  they  that,  are  after  the  fpirit,  the  things  of 
the  fpirit" — (Rom.  viii.  5)  "  For  to  be  carnally  minded 
is  death" — (ib.  6.)  Becaufe  the  carnal  mind  is  enmity 
againft  God  ;  for  it  is  not  fubjecl  to  the  law  of  God,  nei- 
ther indeed  can  it  be  :  fo  then  they  that  are  in  the  flefh 
cannot  pleafe  God— (ib.  8.  "  If  ye  live  after  the  flefh, 
ye  fhall  die  :  but  if  ye,  through  the  fpirit,  do  mortify  the 
deeds  of  the  body,  ye  fhall  live" — (ib.  13. )  The  apoftle 
James  alfo  fays,  '*  When  luft  is  conceived,  it  bringeth 
forth  fin  ;  and  fin,  when  it  is  finifhed,  bringeth  forth 
death" — (i.  15.)  How  many  thoufands  have  experi- 
enced this  to  their  forrow  !  The  apoftle  Paul  gives  us 
an  account  of  feveral  characters  that  fhall  not  inherit  the 
kingdom  of  God  ;  one  of  whom  is  the  effeminate — ( 1  Cor. 
vi.  9)  delicacy  debars  me  from  giving  any  explanation, 
or  making  any  comment  on  this  word.  A  certain  au- 
thor,* in  his  reflections  on  this  text,  fays,  **  It  is  abfurd 
to  hope  for  heavenly  happinefs  without  being  weaned 
from  our  lufts,  and  reformed  from  our  grofs  fins."  The 
apoftle  Peter  fays,  "  Dearly  beloved,  I  befeech  you  as 
ftrangers  and  pilgrims,  abftain  from  fleihly  lufts,  which 
war  againft  the  foul" — (ii.  11.)  I  might  quote  feveral 
other  pafTages  from  the  fcriptures,  that  fpeak  of  the  lufts 
of  the  flefh  and  the  carnal  mind ;  all  which  means  the 
fallen,  corrupt  nature  of  man,  which  ftands  oppofed  to 
the  falvation  of  the  foul.  In  truth,  every  one  might 
know  its  impurity  from  their  own  experience  and  the 
evil  impulfes  of  their  thoughts  ;  alfo  from  the  fenfations 
of  fliarae  which  they  feel  attending  its  gratification. — 
According  to  the  apoftle,  *'  It  is  a  fhame  even  to  ipeak 
of  thofe  things  which  are  done  of  them  in  fecret" — 
(Eph.  v.  12.) 

A  certain  authorf  exprefTes  himfelf  on  this  fubjecT: 
thus:  'v  O  the  extreme  nlthinefs  of  flefhly  lufts,  which 
not  only  effeminates  the  mind,  but  enervates  the  body ; 
which  not  only  diftaineth  the  foul,  but  difguiieth  the  per- 

*  J.  Brown,  t  Fra.  Quarlcs. 


75 

fon :  it  is  u&ered  with  fury  and  wantonnefs  ;  it  ; 
companied  with  filthinefs  and  uncleannefs,  and  it  is  fol- 
lowed with  grief  and  repentance." 

We  agree  with  the  church  of  England  in  part  of  he: 
ninth  article,  "  That  the  defires  of  the  flefh  are  not  fttb- 
je.ft  to  the  law  of  God  :"  alio,  "  that  concupifcence  and 
lull  hath  in  it  the  nature  of  fin  :"  and  Ekewife  we  agree 
with  part  of  the  liturgy  of  the  fame  churc;:,  where  ii  is 
required  of  all  perfons,  before  baptifm,  to  promife,  w  To 
renounce  the  devil  md  all  his  works,  the  vain  pomps  and 
vanities  of  this  wicked  world,  and  nil  the  carnal  de 
and  inclination  of  the  fleih"  fo  as  "  not  to  follow  n 
led  by  them."  We  alio  fully  agree  with  the  prayer  than 
follows : 

"  O  merciful  God  !  grant  that  the  old  Adam"  in  us 
**  may  be  fo  buried,  that  the  new  man  may  be  raifed  up" 
in  us  "  Grant  that  all  carnal  affections  may  die"  in  us, 
*'  and  that  all  things  belonging  to  the  fpirit  may  live  and 
grow  in"  us.  "  Grant  that  we  may  have  power  and 
ftrength  to  have  vi<5t orvr,  and  to  triumph  againit  the  de- 
vil, the  world,  and  the  flelh."  Thus  we  believe  as  that 
church  exprefleth  concerning  concupiicence,  &c  ;  our 
faith  requires  us  to  renounce  the  fame  ;  alio,  in  like  man- 
ner we  pray. 

Bat  we  are  condemned  for  believing  as  others  profefs 
to  believe,  and  for  renouncing  what  others  only  promife 
to  renounce,  and  for  praying  and  forfaking  what  others 
pray  for  only,  but  never  foriake. 

A  certain  commentator,  in  his  reflections  on  the  fif- 
teenth chapter  or  Leviticus,  fays,  "  How  fhameful  and 
infectious  are  the  fcandalous  putbreakings  of  original  and 
inward  corruptions,  and  particularly  tho'e  which  are  any 
way  connected  with  flefhiy  lull."  Alfo  on  2d  bamuel, 
eleventh  chap,  he  fays,  "  The  lulls  of  the  flem  are  the 
moil  powerful  and  deceitful  fins,  and  the  laft  to  be  mb- 
dued  "  Yea,  many  have  had  a  fight  and  fen fe  of  the 
root  and  feat  of  fin,  but  to  fully  deftroy  it  in  themfelves 
but  few  have  been  able.  Many  more  fuch  like  quota- 
tions 1  might  make  from  feveral  other  authors,  but  as  it 
U  late  in  the  evening  I  muft  draw  to  a  conclufion, 


76 

Now  as  an  unmarried  or  fingle  life,  ftands  juftifie  ■  by 
Jefus  Chrift,  St.  Paul,  and  many  other  characters,  cele- 
brated for  their  learning  and  piety,  why  then  fo  much 
noife  about  the  Shakers  ?  Why  ftigmatize  them  with  all 
the  opprobrious  language  that  apparent  malice  can  in- 
vent ?  Why  poor  deluded  creatures,  on  this  account  ? 
Why  fhould  they  be  drove  out  of  the  place  or  neighbor- 
hood ?  Is  it  becaiife  they  preach  up  a  holy,  finlefs  life, 
and  afTert,  with  St.  Paul,  "  That  he  who  is  married  cares 
for  the  things  of  this  world,  how  he  may  pleaie  his  wife 
and  bring  up  his  children,  and  has  much  worldly  con- 
cern and  trouble  in  the  flefh  ;  but  that  thofe  Velio  re- 
main unmarried  care  for  the  things  of  the  Lord,  are  con- 
cerned to  lay  up  a  treafure  in  heaven,  and  to  know  how 
they  may  pleafe  the  Lord,  and  become  holy  in  body  and 
fpirit  ?"  When  you  are  at  home,  read  for  yourfelves 
thefe  paflages  of  fcripture  that  have  been  quoted  :  alfo, 
when  you  read  and  meditate  thereon,  may  the  fpirit  of 
truth  be  with  you  to  lead  you  into  all  truth,  and  may  it 
abide  with  you  henceforth  and  for  ever.     Amen. 

The  aflfembly  now  difperfed  in  decent  order.  Several 
of  the  neighbours  blamed  the  conduct  of  our  opponent  ; 
obferving  he  had  no  right  to  difturb  the  meeting  ;  and 
by  leaving  the  houfe  with  fuch  abruptnefs,  he  evidently 
difcovered  his  inability  to  confront  the  arguments  I  was 
bringing  againft  him.  Many  of  the  audience  charged 
tts  both  with  angry  fenfations  Herein  they  judged  us 
wrong  ;  for  as  with  me,  fo  I  believe  it  was  with  him,  we 
were  only  actuated  by  motives  of  zeal.  But  1  adopted 
it  as  a  rule  of  caution  on  fimilar  occafions,  to  keep  a 
meek,  humble  fpirit,  and  not  to  proceed  in  any  religious 
exercifes  with  any  confidence  in  my  own  natural  acquir- 
ed abilities,  but  to  become  of  a  child-like  fpirit,  which  is 
the  fpirit  of  the  gofpel ;  placing  all  confidence  and  de- 
pendence on  God,  for  the  guidance  and  affiftance  of  his 
holy  fpirit ;  and  wiihed  to  remember  what  Chrift  faid, 
"  Without  me  ye  can  do  nothing" — (John  xv  15.) — 
That  is  nothing  tha*.  will  be  of  any  profit  to  the  foul's 
falvation.  Alfo  the  apoftle  faith,  \*  Let  nothing  be  done 
through  ilrife  or  vain  glory,  but  in  lowlinefs  of  mind" 
--(Phil.  ii.  3.) 


77 

Next  day  I  talked  with  the  old  man  concerning  his 
preaching ;  I  told  him  I  did  not  think  his  explanations 
of  our  Saviour's  difcourfe  with  the  Sadducees,  right : 
but  that  I  believed  in  an  allufion  to  the  exprefs  words  of 
Chrift,  that  he  alfo  exceedingly  erred.  The  whole  ad- 
drefs  of  the  Sadducees  to  our  Saviour,  was  concerning 
the  ftate  of  the  dead  ;  for  we  are  exprefsly  told  that  they 
did  not  believe  in  a  refurrection,  and  denied  theexiftence 
of  angels  or  fpirits — (Acts  xxiii.  8.)  They  believed  no 
part  of  the  fcriptures  to  be  canonical,  except  the  five 
books  of  Mofes.  Therefore  they  told  him  what  Mofes 
had  written,  "  If  a  man's  brother  die,  and  leave  his  wife 
and  leave  no  children,  that  his  brother  fh  )uld  take  his 
wife,  and  raife  up  feed  unto  his  brother  ;  and  that  feven 
brethren  had,  in  this  way,  one  woman  to  wife,  and  dying 
left  no  children,  lad  of  all  the  woman  died  alfo."  Now 
they  afk  the  queftion,  %i  In  the  refurrection,  therefore, 
when  they  fhall  rife,  whofe  wife  iliall  fhe  be  of  the  feven  :" 
— (Mirk  xii.  19,  23.)  Jefus  told  them  that  they  erred, 
i.  c.  in  thinking  that  they  mairied  in  the  next  world  as 
in  this.  For  they  that  fh  ill  be  accounted  worthy  to  ob- 
tain that  world,  and  the  refurreclion  from  the  dead,  nei- 
ther marry  nor  are  given  in  marriage.  Mind,  it  is  "  that 
ivorld" — a  future  ftate  of  exiftence,  of  which  he  is  fpeak- 
ing  of,  which  is  as  clearly  evident  as  that  two  and  two 
are  four.  If  Chrift  meant,  as  you  and  the  other  breth- 
ren believe,  i.  e.  "  a  refurreclion  from  a  ftate  of  death  in 
fin,  to  a  life  of  righteoufnefs,' '  the  reply  he  made  to  the 
Sadducees,  was  no  anfwer  to  their  queftion  ;  for  that  had 
no  reference  at  all  to  this  prefent  life,  it  was  wholly  re- 
fpecting  thofe  who  had  died  a  natural  death.  Chrift  al- 
fo told  them,  **  neither  can  they  die  any  more" — (Luke 
xx.  35,  36  )  He  alfo  referred  them  to  what  they  had 
read  in  thofe  books  which  they  believed  ;  that  God  was 
the  God  of  Abraham,  the  God  of  Ifaac,  and  the  God  of 
Jacob — ( Exod  iii.  6  )  Then  laid  he,  "  God  is  not  the 
God  of  the  dead,  but  of  the  living."  For  if  Abraham, 
Ifaac,  and  Jacob,  were  in  a  ftate  of  non-exiftence,  God 
could  not,  with  propriety,  be  called  their  God,  1  alfo 
objed:.jd  to  his  having  afferted,  "  that  the  account  of  the 
marriage  in  Cana  of  Galilee,  recorded  in  the  feventh> 

G  2 


7^ 

chapter  of  St.  John's  gofpel,  was  not  a  natural  maifftaggj 
but  a  fpiritual  rt-arriage  and  union  between  Chrift  and 
his  apoftles."  Which  I  told  him  1  was  very  foiry  to 
hear  him  afiert,  for  a  greater  perverfion  of  fcripture  I 
never  heard  ;  and  if  1  could  not  fuppoit  my  opinion  or 
faith,  without  wrefling  the  icriptures  in  fuch  a  manner, 
I  would  give  it  up  ;  for  a  plainer  defcription  of  natural 
marriage  could  not  have  been  written  ;  and  that  theie  is 
not,  in  all  the  account,  any  intimations  to  the  contrary. 

He  did  not  appear  diipofed  to  controvert  the  point 
with  me  ;  but  only  laid,  "  Firft.  Mother  underflood  it  fo  ;" 
thinking,  as'I  fuppcfed,  the  opinion  or  belief  of  fo  great 
an  authority  would  have  fome  influence  on  me.  But  I 
thought  as  little  of  her  under  (landing  about  it  as  1  did 
of  his ;  and  this  was  the  firft  inftance  that  leiTened  her  in 
my  eiteem,  particularly  when  I  found,  from  further  evi- 
dence, that  it  was  really  her  belief* 

They  (laid  with  us  four  or  five  days  ;  in  which  time, 
by  confeffion  of  fins,  there  were  three  more  added  to  our 
number,  viz  my  nephew,  Abraham  Hendricklon,  men- 
tioned before,  and  a  black  man  and  his  wife 

The  two  brethren  met  with  us  every  evening  in  our 
fmall  meetings,  and  gave  us  much  good  advice.  They- 
both  appeared  to  me  to  behoneft,  well-meaning,  loving, 
and  kind  men.  I  had  considerable  converfation,  princi- 
pally with  the  old  man,  concerning  the  faith.  What 
appeared  to  be  moft  on  his  thoughts,  and  which  he  feem- 
cd  to  delight  to  expatiate  on,  were  the  deep  things  of  the 
faith.  The  following  is  a  fummary  of  his  difcourfes 
with  me  at  this  time : 

He  faid — "  The  foul  was  of  divine  origin  ;  but  fin 
"  had  feparated  the  foul  from  God,  and  that  being  re- 
■**  moved,  we  may  have  a  communion  with  angels,  and 
€t  with  departed  Spirits."  Further,  "  that  he  and  fome 
-*•  others,  had  often  heard  their  finging,  and  had  feen  the 

*  Some  time  after,  I  mentioned  this  aflertion  to  Elder  John 
Meacham.  He  did  not  tell  me  what  his  belief  was  concerning  it, 
but  only  faid,  "  If  it  was  made  known  to  me  by  immediate  reve- 
**  lation.  that  it  was  a  fpiritual  marriage  and  union,  as  Hartley  has 
**  alT.  rted,  I  would  not  mention  it."  Becaufe,  as  1  underflood  hiffl> 
the  account  on  record  was  fo  plain  to  the  contrary. 


.79 

ct  orcter  and  worfhip  of  the  fpiritual  world.  But  man-' 
**  kind  have  become  fo  loft  from  God,  and  ftidk  in  na- 
"  ture's  darknefs,  that  they  have  no  true  idea  of  the  i'pir- 
"  itual  world  But  when  the  foul,  or  fcnfitive  part  of 
u  man  becomes  awakened,  to  fee  and  have  a  fenie  of  its 
**  lofs,  and  feel  the  weight  of  fin,  it  is  brought  into  bit- 
11  ternefs  and  anguifti  ;  and  as  it  clofes  in  with  die  gof- 
"  pel,  knowing  a  travail  therein,  and  a  refurreclion  out 
"  of  that  lofs,  then  their  fpiritual  eyes  and  ears  become 
"  opened,  that  were  clofed  by  fin,  and  then  is  capable  or 
"  communion  with  the  fpiritual  world  ;  which  world  is 
"  not  fo  far  diftant  above  or  beyond  the  fky,  as  the  car- 
"  nal  and  ignorant  imagine.  For,  as  they  have  never 
"  partaken  of  the  nature  of  it,  they  know  nothing  about 
"  it,  nor  where  it  is.  In  truth,  the  kingdom  of  heaven 
"  is  where  God"  is.  As  to  his  omniprefence,  he  is  every 
"  where;  but  as  lo  his  particular  refidence,  he  is  uith 
"  his  Saints,  or  it  is  by  them  that  he  is  felt  and  known  ; 
"  and  thofe  in  the  body,  in  their  travail,  are  one  in  fpirit 
"with  thofe  depaited.  We  are  united  to  thofe  in  the 
"  fame  order,  who  have  left  the  body  ;  they  are  abfent 
**  in  body,  but  prefent  in  fpirit.  We  are  one  in  fpirit, 
-*'  according  to  our  rrieaiure,  with  all  the  heavenly  hnft, 
"  In  confequence  of  a  refurreclion,  reftoration,  or  com- 
"  plete  falvation  and  redemption  from  all  fin,  we  be- 
<*  come  united  to  God,  and  confequently  to  holy  ipirits. 
**  For  whether  abfent  in  body,  or  prefent  in  fpirit,  we 
"  are  in  one  kingdom,  and  all  in  one  travail :  travailing 
u  nearer  to  God,  and  becoming  more  and  more  like 
"  him,  though  we  never  become  equ  il  to  him  in  wifdom 
'*  and  purity,  as  he  is  infinite  in  all  his  divine  attributes. 
••  We  may  arrive  at  a  ftate  of  equality  with  the  fera- 
"  phim,  the  highefl  order  of  angels,  in  wifdom  and  pu- 
*■■  rity,  and  they  may  then  be  as  far  beyond  us  as  at  pre- 
"  fent.  As  there  will  be  a  continual  and  eternal  travail 
*'  from  the  time  we  firlt  received  the  gofpel,  all  in  and 
**  according  to  our  order,  in  this  world  and  the  world  of 
"  fpirits.  Indeed,  with  open  vifion  do  fome  of  us,  in 
11  this  life,  behold  the  angelic  company  of  the  fpiritual 
<(  -world,  and  join  the  fong  of  the  Newjerufalem. 


8o 

"  The  vail  of  the  flefn  being  rent,  the  fpiritual  eyes 
u  become  opened.  Some  of  us  have  feen  the  worfhip  of 
"  the  fpiritual  world,  in  the  fame  order  with  the  church. 
<c  It  is  the  redeemed  and  fanctified  faints,  that  conftitute 
"  the  pure  church  of  Chrift.  There  are  millions  of  fpir- 
"  its  with  and  around  fuch  a  church.  As  the  fpirit  of 
"  God  dwelleth  with  holy  fouls,  or  fuch  as  are  in  obedi- 
"  ence  to  the  gofpel,  fo  do  holy  fpirits.  Wicked  fpirits 
"  dwell  with  and  around  wicked  people,  or  fuch  as  are 
u  in  a  ftate  of  difobedience  to  the  gofpel." 

He  treated  concerning  the  gofpel  being  offered  and 
preached  to  the  world  of  fpirits  ;  and  the  pofllbility  of 
their  not  receiving  it,  m  confequence  of  their  being  cloth- 
ed with  the  fame  darknefi,  or  being  in  the  fame  dark 
ftate  as  when  in  the  body. 

"  After  the  death  of  the  body,  (faid  he)  all  find 
u  themfelves,  as  to  their  underftandtng  and  ftate  of  their 
u  minds,  the  fame  as  before.  Thofe,  before  their  depar- 
u  ture  hence,  who  have  received  the  gofpel,  confeffed 
*f  their  fins,  and  begun  the  work  of  falvation,  do,  after 
"  the  death  of  the  body,  find  themfelves  in  the  fame  ftate 
"  of  attainment  therein  as  before  ;  and  travail  on  in  fpir- 
*{  it  in  the  fame.  Like  unto  a  workman  lying  down 
"  and  leaving  his  work  in  the  evening,  and  in  the  morn- 
"  ing  finding  it  where  and  as  he  left  it ;  he  then  begins 
u  and  carries  on  the  fame  until  finifhed.  But  the  nature 
"  of  the  foul  is  fuch,  that  it  admits  (as  1  intimated  be- 
"  fore)  of  an  eternal  improvement.  Its  work  of  an  in- 
"  creafe  in  purity  and  knowledge  will  never  be  finifhed. 
"  There  is  not  fo  great  a  difference  from  our  ftate  in  this 
u  world,  and  firft  entrance  into  eternity,  as  people  gen- 
"  erally  imagine  Though  the  wicked  may  be  more  un- 
'*  happy,  being  feparated  from  all  ienfual  delights,  until 
"  they  confeis  their  fins  and  receive  the  gofpel.  Such, 
"  who  have  confeffed  their  fins  and  received  the  gofpel 
"  in  this  world,  may  become  more  happy,  being  then 
"  feparated  from  a  body  which  was  a  clog  and  hin- 
"  drance,  and  travail  on  with  greater  rejoicing.  Fur- 
*'  ther,  as  all,  on  their  entrance  into  the  world  of  Jpirits, 
**  are,  as  to  their  ftate  and  improvement  of  mind,  the 
u  fame  as  they  were  here,  therefore  an.  infant  is  an  infant 


8i 

tc  fpirit  in  the  world  of  fpirits ;  and  they  increafe  in  tin- 
"  derftanding,  and  come  to  a  conlcious  fenfe  of  good  and 
«  evil. 

"  No  creature's  probationary  ftate  ends,  either  in  this 
w  world  or  the  world  of  "pirits,  until  he  attains  a  ftate, 
,f  by  obedience  to  the  golpel,  trom  which  there  will  be 
**  no  more  going  out  or  relapfing.  But  the  greatelt  part 
Ci  of  mankind  have  run  into  many  errors,  by  confining 
"  repentance  and  all  che  falvation  from  fin,  to  this  life, 
u  that  can  be  obtained  ;  in  confequence  of  which,  many 
"  have  concluded  that  the  heathen,  who  never  heard  the 
•'  golpel  in  this  world,  rauft  be  unavoidably  and  irre- 
"  trievenbly  loft.  In  fhort,  ail  fuch  as  have  not  heard, 
"  or  had  the  offer  of  the  gofpel  in  this  world,  will  have 
*'  the  offer  of  it  in  the  world  of  fpirits  ;  where  the  gofpel 
"  will  finally  make  a  complete  conqueft. 

"  Thus  I  have  converted  with  you  on  fubjects  con- 
u  cerning  the  fpiritual  world,  which  knowledge  we  have 
**  obtained  by  putting  away  all  fin,  and  having  our  fpir- 
€*  itual  eyes  opened.  But  fuch,  who  are  loft  in  fin,  will 
"  not  believe  this  our  teftimony,  though  it  is  according 
•'  to  the  teftimony  of  thole  whom  they  profefs  to  believe. 
**  Do  we  not  read  in  the  icriptures  of  feveral  (though 
•'  they  were  in  an  inferior  difpenfation)  who  had  com- 
•*  munion  with  angels  and  departed  fpirits,  and  that  they 
**  faw  into  the  fpiritual  world,  and  to  whom  the  heavens 
'*  were  opened  ?" 

Thefe  two  brethren  having  given  us  much  encourage- 
ment, we  now  continued  to  hold  our  meetings  publicly 
twice  a  week,  and  many  people  attended  them,  not  only 
of  our  neighbours,  but  from  different  parts  of  the  coun- 
try ;  principally,  I  expected,  on  account  of  the  novelty  of 
our  dancing  Some  intimated  they  believed  our  inten- 
tions were  a  builefque  on  all  religion  ;  but  others  could 
not  believe  we  were  capable  of  fuch  hypocrify.  I  was 
generally  engaged  before,  or  after  our  dancing,  in  fpeak- 
ing  to  the  people.  Sometimes  I  had  a  hope  and  reafon 
to  think,  many  came  to  hear  ;  and  I  truft,  from  me  they 
generally  heard  the  truth,  as  my  preaching  was  but  little 
on  the  controverted  points  of  religion,  but  on  thofe  fub- 
jects  wherein  all  profeffors  of  religion  are  agreed,  viz. N 


82 

to  "  fear  God  and  keep  his  commandments ;"  or,  ac- 
cording to  our  fundamental  principle,  repent  of,  con- 
fefs,  and  forfake  all  fin,  and  live  a  holy,  juft  life. 

I  faid  but  little  about  the  people  with  whom  1  profeiT- 
ed  faith  ;  for  I  thought  that  R.  Hodgfon,  who  often  had 
fomething  to  fay,  praifed  them  more  than  was  neceffary. 
I  often  faid  he  did  not  preach  the  gofpel,  but  the  Sha- 
kers; reprefenting  what  an  orderly,  exemplary,  holy  peo- 
ple they  were,  and  advifing  the  people  to  go  and  fee 
them. 

About  this  time  I  began  to  have  operations  of  making, 
trembling,  and  (lamping*  fimilar  to  fome  of  my  biethren 
and  fillers  at  Nifkeuna ;  and  likewife  a  gift,  as  it  is  call- 
ed, of  fpeaking  languages,  or  unknown  tongues.  At 
one  time  1  had  a  gift  to  fing ;  but  no  one  under  ft  ood 
what  I  iung,  nor  myielf  neither.  Thefe  things  1  did  not 
do  as  a  ffiam,  nor  with  intentions  to  make  others  think  I 
was  under  the  influence  of  divine  power;  but  I  really 
and  fmcerely  believed  I  was  influenced  by  the  power  of 
God ;  and  thefe  operations  and  gifts  were  in  a  great  meaf- 
ure  involuntary.  I  fhall  referve  my  obfervaiions  on  thefe 
operations  and  gifts,  for  a  future  place  in  this  work. 

I  often  heard  them  fay,  that  "  thefe  gifts  and  opera- 
xt  tions  were  to  fhew  the  power  of  God  ;  and  likewife  for 
"  figns,  not  to  them  that  believe,  but  to  them  that  believe  not'11 
— ( i  Cor.  xiv.  22.)  They  told  me  that  fome  had  had 
gifts  of  mortification,  to  bark  like  a  dog,  and  crow  like  a 
cock,  make  a  noife  like  a  fquirrel,  and  mew  like  a  cat. 
Alfo,  that  many  have  had  gifts  to  rejoice  by  laughing, 
&c.  Something  like  this  I  was  an  eye-witnefs  to,  ihortly 
after  the  two  brethren  left  us. 

In  one  of  our  meetings,  while  dancing,  I  was  feized 
with  an  operation  of  trembling  and  (lamping,  (which 
generally  continued  two  or  three  minutes,  in  which  time 
my  eyes  would  be  clofed,  and  when  the  operar-on  was 
over  I  always  found  myfelf  feveral  feet  from  the  place 
where  I  was  dancing;)  one  of  the  fillers,  a  young  wo- 
man, feeing  me  coming  towards  a  child  that  lay  on  the 
floor,  inftantly  jumped  and  caught  it  up,  for  fear  that  I 
mould  (lamp  on  it.  This  being  feen  by  R.  Hodgfon, 
who  was  finging  for  us,  he  held  his  handkerchief  to  his 


83 

mouth,  till  at  laft  being  unable  to  contain  himfelf,  burfi: 
out  into  laughter  and  left  the  room  ;  all  except  two  or 
three  left  the  room,  alfo  laughing  :  when  my  operation 
ended,  I  found  our  meeting  was  broken  up.  I  was  fur- 
prized,  and  wondered  what  was  the  matter,  till  one  pre- 
fent  informed  me  of  the  caufe.  Afterwards  I  told  them 
I  was  glad  there  were  no  fpectators  present ;  becaufe 
they  might  have  concluded  our  dancing  and  operations 
were  in  reality  (as  fome  had  intimated)  a  burlesque  on 
all  religion.  Our  brother,  R.  Hodgion,  felt  fomewhat 
condemned  for  his  conduct,  particularly  as  he  began  the 
laughing ;  but  that  condemnation  ceafed,  when  he  was 
told  by  the  tlders  he  had  a  gift  to  laugh.  For  my  part 
I  had  no  faith  in  fuch  g'fts.  But  my  faith  in  thefe  ope- 
rations was  fo  great,  that  I  believed  if  there  had  been  a 
dozen  children  on  the  floor  I  mould  not  have  hurt  one 
of  them  ;  for  I  doubted  not  but  the  power  by  which  I 
was  actuated  would  have  kept  me  clear  of  them. 

While  I  am  on  the  fubject  of  gifts  and  operations,  I 
will  relate  another  inftance,  which  I  received  an  account 
of  foon  after  the  above  trani  action  But  firft  I  may  ob- 
ferve,  that  in  the  early  time  of  the  church,  there  were 
many  more  of  thefe  ltrange  gifts  and  operations.  One 
was,  of  having  the  arm  extended  and  following  the  way 
the  hand  pointed.  Elder  Ebenezer  Cooley  related,  that 
the  power  of  God,  at  a  certain  time,  ftretched  out  his 
hand  which  he  was  conftrained  to  follow,  and  which  led 
him  to  a  certain  houfe  where  refided  a  man  who  that 
day  had  broken  three  of  his  ribs  ;  and  that  his  hand  led 
him  into  the  houfe  and  to  the  place  where  the  man  lay, 
and  finally  ftopt  on  the  broken  ribs ;  the  man  immediately 
felt  an  healing  power,  and  was  reftored  whole  in  a  few 
minutes. 

I  do  not  mention  thefe  things  to  difparage  or  to  de- 
tract ;  but  in  order  to  give  the  whole  truth  without  dif- 
guile,  that  the  reader  may  be  able  to  judge  for  himfelf. 

Now  many  of  our  neighbours  were  inquifitive  con- 
cerning the  rife  of  thefe  people,  and  whence  they  fprang; 
and  of  what  characters  thofe  were  who  began  this  work. 
As  there  was  no  way  to  obtain  a  correct  account,  many 
reports  were  in  circulation.     One  that  paiTed  the  raoft 


84 

currently  was,  that  the  firft  was  a  woman  that  came 
from  England  to  America  with  Burgoyne's  army.— 
This  ftory,  which  was  abfolutely  falfe,  our  opponent  was 
very  affiduous  in  reporting  in  the  neighbourhood  ;  and 
many  other  reports  as  falfe.  But  what  appeared  to  re- 
tard the  progrefs  of  our  faith  in  the  minds  of  fome  was, 
the  aiTertion  of  a  certain  perfon  who  had  been  among 
thefe  people  foon  after  they  came  to  America,  and  had 
left  them,  living  now  in  a  neighbourhood  contiguous  to 
us  ;  that  many  of  the  Shakers,  when  he  was  among  them, 
were  in  the  praclice  of  dancing  naked,  men  and  women 
together ;  which  when  mentioned  to  me  I  denied,  and 
declared  it  to  be  an  abfolute  falfehocd. 

But  the  principal  objection  that  people  far  and  near 
made  againft  us  was,  dancing,  and  fmging  jig  tunes,  and 
hornpipes,  particularly  on  the  Sabbath,  under  pretence 
of  worshipping  God.  They  laid  we  had  neither  precept 
nor  example  in  all  the  fcriptures,  nor  neither  could  we 
produce  any  thtng  reafcnable  for  it.  Therefore  I  care- 
fully examined  the  fcriptures  to  find  proofs  in  favour  of 
it.  Thefe  I  committed  to  writing,  and  treated  the  fub- 
ject  at  large,  bhortly  after  I  had  written,  I  read  the 
fame  to  a  large  afTembly. 

In  order  to  do  theie  people  juftice,  I  wifn  to  give  their 
reafons  for  their  faith  and  praclice,  as  far  as  the  limits  of 
this  work  wrill  permit.  I  fhall  therefore  give  an  abridg- 
ment of  faid  writing,  confining  of  the  fcripture  quota- 
tions and  their  moft  weighty  reafons 

True  and  acceptable  worfhip,  in  every  difpenfation, 
has  been  only  fuch  as  was  performed  according  to  the 
revelation  and  gift  of  God  ;  which  has  ever  been  op- 
pofed  and  reprobated  by  a  wicked  fpirit  in  fallen  man  ; 
which  gave  Paul  cauie  to  fay  to  his  oppofers,  and  fo  fay 
we,  "  In  the  way  that  ye  call  herefy,  fo  worfhip  we  the 
God  of  our  fathers."  All  who  are  converfant  with  the 
facred  writings,  know  that  dancing  was  pra&ifed  by  the 
people  of  God  in  ancient  times  ;  and  in  this  way  they 
returned  thanks  for  mercies  and  bleiTmgs  received ;  which 
the,  heathens  and  people  of  the  world  learned  and  Hole 


55 

from  the  people  of  God,*  and  corrupted  the  fame  i& 
their  nocturnal  recreations, and  vain,  ungodly  mirth, as  the 
Babylonians  and  Belflvazzar  did  in  their  impious  feait, 
with  the  golden  and  filver  vefTels  taken  out  of  the  tem- 
ple of  the  Lord.  Jt  has  been  objected  by  many,  that 
dancing,  under  pretence  of  worfhipping  God,  is  a  iblemn 
mockery.  This  objedion,  however,  will  ceafe,  if  we  con- 
fider  the  frequent  pra&ice  of  this  kind  of  worfhip  in  an- 
cient times,  as  will  appear  on  examining  the  following 
texts  of  fciipture.  Exodus  xv.  20 — xxxii.  19.  Judges 
xi.  34 — xxi.  21.  1  Sam.  xviii.  6 — xxi.  n.  2  Sam.  vi. 
14,  16.  1  Chron.  xv.  29.  Pfalm  xxx.  1 1— cxlix.  3— 
cl.  4.  Eccl.  iii.  4.  From  thefe  texts  it  is  evident,  that 
dancing  was  not  only  practiced  as  worfhip,  but  that  it  was 
approved  of  God,  and  ured  mere  particularly  on  all  ie{- 
tive  occafions,  as  being  the  natural  impulfe  of  joy. 

It  is  likewife  objected,  that  the  novelty  of  this  thing  e- 
vinces  its  impropriety,  as  it  has  not  been  practifed  in  the 
Chriftian  world.  Here  it  may  be  obferved,  (as  before) 
that  dancing  is  the  effufion  of  joy,  which  (though  the 
church  has  long  been  without,  and  many  in  a  mourning 
(late)  at  length  in  this  glorious  difpenfation  of  the  fecond 
coming  of  Chrift,  according  to  the  prophefy  of  Jeremiah 
xxxi  4,  emanates  through  the  hearts  of  his  people,  and 
caures  them  to  leap  for  joy.  Therefore,  it  can  be  no  ob- 
jection, fince  the  caufe  which  it  produces  is  as  novel  as 
the  effects  produced.  No  novelty  can  be  deemed  an  im- 
propriety, fo  long  as  it  is  the  natural  effect  of  a  proper 
caufe.  Sacred  dancing  would  not  appear  in  fo  debafed 
a  light,  had  it  not  been  perverted  by  the  wicked  gener- 
ally for  the  purpofe  of  nocturnal  recreation  ;  and  by  its 
pernicious  confequences  has  become  odious  in  the  fight 
of  every  friend  of  morality. 

If  fmging  had,  for  many  hundred  years  paft,  been  on- 
ly practifed  by  the  vulgar  and  profane  part  of  mankind, 

*  This  is  a  palpable  abfurdity,  which  I  cannot  refrain  from  con- 
tradicting, though  often  repeated  by  thefe  people.  When  I  wrote 
I  was  in  their  faith,  receiving  as  truth  every  thing  they  faid  ;  but 
there  is  nothing,  either  in  ancient  or  modern  hiftory,  to  corrobr> 
rate  fuch  an  affertion. 

H 


86 

it  would  now  appear  full  as  fmgular  and  ftrange  to  hear 
a  Chriftian  fociety  fmg  hymns  as  part  of  divine  worfhip, 
as  to  fee  the  Shakers  dance. 

Mufical  inftruments  have,  in  like  manner,  been  per- 
verted and  turned  from  their  ancient  ufe  ;  and  mould  we 
now  ufe  them  in  dancing,  inftead  of  fmging,  it  would  be 
looked  upon  by  many  as  an  abomii  'Hon  in  the  fight  of 
God.  Yet  we  believe  there  will  L  a  time,  when  they 
will  be  reftored  to  the  people  of  God.  and  to  their  prop- 
er and  primitive  ufe  in  the  worfhip  of  God. 

Therefore  we  lay  of  thefe  things  fimilar  to  Dr.  Watts, 
on  fmging  or  poefy.  See  preface  to  his  Lyric  Poems. 
"  It  is  to  be  lamented  that  poefy,  whofe  original  is  di- 
vine, mould  be  enflaved  to  vice  and  profanenefs  ;  that 
an  an  infpired  from  heaven,  fhould  have  fo  fai  loft  the  mem- 
ory of  its  birth-place,  as  to  be  engaged  in  the  interefts  of 
hell.  How  unhappily  is  it  perverted  from  its  moft  glo- 
rious defign  !  How  bafely  has  it  been  driven  away  from 
its  proper  ftation  in  the  temple  of  God,  and  abufed  to 
much  difhonour !  The  iniquity  of  men  has  conftrained 
it  to  ferve  their  vileft  purpofes,  while  the  fons  of  piety 
mourn  the  facrilege  and  the  fhame.,, 

If  ever  any  people  had  cauie  to  ufe  fuch  lively  acts, 
exprefiive  of  their  joy  in  God,  certainly  thofe  in  this  day 
have,  who  have  received  and  experienced  the  greateft 
bleffing  that  ever  defcended  to  the  children  of  men,  even 
that  which  hath  been  long  prcphefied  of,  long  defired 
and  prayed  for,  by  the  fmcere  in  every  age  of  the 
world. 

David  rejoiced  in  the  dance,  becaufe  he  had  received 
the  ark  from  among  the  Philiftines.  Thefe  people  re- 
joice becaufe  they  have  received  that  of  which  the  ark 
was  only  typical.  The  children  of  Ifrael  rejoiced  in  the 
dance,  becaufe  they  had  experienced  a  final  deliverance 
from  Egyptian  bondage. 

Thefe  people  rejoice  in  the  dance  becaufe  they  have 
experienced  a  deliverance  from  a  more  potent  and  pow- 
erful enemy,  even  him  who  hath  reigned  and  ruled  in 
the  hearts  of  all  the  children  of  men  ever  fince  the  fall 
of  Adam.  And  be  caufe  they  have  experienced  a  re- 
demption from  under  the  bondage  of  the  reigning  pow- 


87 

er  of  fin  and  Satan,  and  behold  every  fpiritual  enemy 
deftroyed  by  the  power  of  God,  and  behold  their  fins,  as 
the  children  of  Ifrael  did  the  red  fea,  feparated  from 
them. 

Chrift  informs  us,  that  in  the  return  of  the  prodigal 
fon,  "  there  was  mufic  and  dancing" — Luke  xv.  We 
have  all  been  prodigal  children.  We  have  all  ftrayed 
away  from  our  heavenly  Father,  and  fpent  our  fubitance, 
or  ufed  the  talencs  he  gave  us,  in  fin  and  riotous  living ; 
and  when  we  become  fenfible  of  our  poverty  and  lofs, 
and  return,  will  there  be  lefs  joy  than  at  the  return  of  the 
prodigal  in  the  parable  ?  And  we  believe  this  parable  is 
figurative  or  typical  of  the  return  of  mankind  in  the  mil- 
lennium. The  Jews  have  ftrayed  from  the  gofpel,  and 
the  Gentiles  fimilar  unto  them — like  unto  the  prodigal. 
The  gofpel,  their  portion,  their  inheritance,  their  living, 
the  gift  of  the  Father,  has  been,  according  to  the  difpen- 
fation  of  it,  offered  and  beftowed  on  many  ;  but  not  long 
after  the  apoftles  as  fome  of  them  foretold,  they  travelled 
into  a  far  country,  and  wafted  all  in  fin  and  riotous  liv- 
ing, and  there  commenced  a  famine  in  the  land,  and 
they  joined  themfelves  unto  the  fpirit  of  the  god  of  this 
world ;  whereby  they  have  ferved  their  fwinifh,  beaftly 
nature,  and  they  fain  would  have  fupported  their  reli* 
gion  with  fome  little  fubftance  like  unto  huiks  :  but  no 
man  gave  even  that  little  unto  them,  as  the  leaft  fub- 
ftance of  religion  is  received  by  rightly  applying  unto 
God.  Now  by  becoming  fenfible  of  their  lofs,  and  ap- 
plying unto  Chnir  in  this  his  fecond  coming,  and  con- 
fetti ig  their  fins,  faying,  Father  we  have  firmed  aganift 
heaven  and  in  thy  fight,  and  now  fee  we  are  not  worthy 
to  be  called  thy  tons,  nor  neither  to  be  called  by  honor- 
able tides,  as  has  been  with  the  greateft  impropriety  ap- 
plied to  many  of  us,*  but  defire  to  receive  the  gofpel  as 
humble  fervants.  Now,  by  Chrift  and  his  people,  they 
Will  bi  received  joyfully  ;  they  will  he  clothed  with  the 
robe  of  n*riteoufne:s,  and  a  fignet  put  on  them  that  they 
are  of  the  Father's  children,  and  their  feet  mod  with  the 

*  Your  Grace,  Your  Holinefsj  Your  Lordfhip,  Your  Worfliip* 
My  Lard,  Reverend,  &c».. 


88 

preparation  of  the  gofpel  of  peace — Ephefians  vi.  15. 
Heie  the  fatted  calf  is  killed  ;  here  is  given  the  nourish- 
ing richnefs  cf  the  gofpel ;  and  to  crown  all,  to  make 
poor  returning  prodigals  happy,  here  is  mufic  and  dan- 
cing. 

Then  fuch,  with  us,  will  have  abundant  caufe  to  fay 
with  the  Pfalmift,  "  Thou  haft  turned  my  mourning  into 
dancing  ;  thou  haft  put  off  my  fackcloth,  and  girded  me 
with  giadnefs" — Pf.  xxx.  11.  Jeremiah,  fpeaking  of 
this  time,  fays,  "  They  fhall  go  forth  in  the  dances  of 
them  that  make  merry — xxxi.  4.  Then  fhall  the  vir- 
gin rejoice  in  the  dance,  both  young  men  and  old  to- 
gether"— ib.  13  ver.  It  is  very  fmgular  to  fee  thefe 
people  fometimes  in  time  of  worfhip  clap  their  hands  and 
fhout  ;  but  it  is  what  was  prophefied  of,  "Ye  fhall  go 
out  with  joy,  and  be  led  forth  with  peace  ;  and  all  the 
trees  of  the  field  (meaning  people  in  the  gofpel  field) 
(hall  clap  their  hands" — Ifa.  lv.  12.  O  clap  your 
hands  all  ye  people,  (that  are  fo  highly  favoured)  fhout 
unto  God  with  the  voice  of  triumph" — Pf.  xlvii.  1. 
"  Sing  with  giadnefs,  and  fhout  among  the  chief  of  the 
nation  :  publifh  ye,  praife  ye,  and  fay,  O  Lord  fave  thy 
people" — Jer.  xxxi.  1.  "Sing,  O  daughter  of  Zion ; 
fhout,  be  glad  and  rejoice  with  all  thy  heart" — Zeph. 
iii.  14. 

We  read  in  the  fourteenth  chapter  and  fixth  verfe  of 
Matthew,  of  vain,  ungodly  dancing,  and  the  confequences 
attending.  The  wicked,  inftead  of  rejoicing,  mould 
mourn  on  their  birth  days,  and  at  all  times,  until  they 
know  their  fins  forgiven,  and  a  reconciled  God.  Danc- 
ing, mufical  inftruments,  and  fmging,  is  not  adapted  to 
their  ftate,  and  which  in  truth  does  not  belong  to  them, 
but  to  the  people  of  God.  The  wicked  fhould  rather  go 
to  the  houfe  of  mourning,  than  to  their  houfes  of  levity 
and  ungodly  mirth.  Poor  loft  creatures,  in  a  ftate  of 
reparation  and  alienation  from  God,  and  -every  thing 
good  and  lovely,  funk  in  the  mire  of  their  iniquities,  pol- 
luted, according  to  Ifa.  i.  6.  Have  not  fuch  creatures 
much  more  caufe  to  mourn,  than  to  fing  and  dance  ? 
All  that  we  do  mould  be  done  to  the  honour  and  glory 
of  God,     We  mould  praife  him  in  and  with  every  thing 


89 

we  enjoy.  Every  faculty  of  the  body  fhould  be  dedicat- 
ed to  his  praife.  Our  tongues  were  made  to  blefs  the 
Lord  ;  our  voices  were  given  to  fing  his  praife  ;  and  the 
Pialmift  calls  on  every  thing  that  hath  breath  to  praife 
the  Lord.      cl.  6. 

Now  why  fhould  this  worihip  I  have  been  advocating, 
be  thought  fo  Grange  and  unlikely  to  .be  of  God,  when, 
as  I  have  clearly  fhown,  it  has  been  performed  by  the 
people  of  God  formerly  r*  Thefe  people  are  led  to  wor- 
fhip  God  in  a  way  different  from  all  the  dead  traditional 
forms  of  fallen  Chiftendom,  and  to  be  a  wonder  to  the 
world.  We  read  the  prophet  Ifaiah  went  naked  and 
barefoot  as  a  fign  and  a  wonder — xx.  3.  And  we  are 
called  to  worship  him  in  a  way  not  of  our  own  choofing. 
Therefore  let  all  derpifers,  like  the  wife  of  David,  beware 
that  they  are  not  defpifmg  and  oppoilng  the  work  of  God, 
"  Left  that  come  upon  them  which  is  fpoken  of  in  the 
prophets.  Behold,  ye  defpifers,  and  wondei  and  perifh'r 
— Acts  xiii.  41. 

Sometime  in  July,  1800,  two  Elders  from  Lebanon, 
namely,  John  Meacham  and  Hezekiah  Rowley,  made 
us  a  vifit.  They  met  with  us  in  our  evening  meetings, 
exhorting  us  to  be  faithful,  to  live  an  exemplary  life,  that 
our  neighbours  might  fee  a  reality  in  the  religion  we 
profefled.  At  this  time  I  was  fo  ftrong  in  the  faith, 
that  one  day  as  we  were  converfmg  concerning  extraor- 
dinary gifts,  1  told  the  holders  I  believed  if  I  continued 
faithful,  I  mould  be  fo  endued  with  power  in  fpeaking 
languages,  I  mould  be  able  to  fpeak  and  preach  to  peo- 
ple in  the  different  tongues,  fo  that  any  nation  or  tribe 
of  Indians  could  underftand  me,  and  mould  be  inftru- 
mental  in  gathering  thoufands  to  the  church.  Fo  which 
Elder  Meacham  replied,  "  Thomas,  we  don't  like  that 
*'  expreffion  of  gathering  to  the  church,  but  to  the  gof- 
"  pel." 

We  gave  notice  to  our  neighbours  of  the  Elders  being 
here,  and  of  a  meeting  the  fucceeding  Sabbath.  By  this 
time  I  had  cleared  out,  and  feated  off  the  upper  part  of 
Hodgfon's  houfe,  which  made  a  large,  commodious 
meeting-room,  eafy  of  accefs.  On  the  Sabbath,  accord- 
ing to  appointment,  came  a  large  concourfe  of  people, 
h  2 


Elder  Hezeklah  fpake  about  half  an  hour 
courfe  I  ihail  give,  as  it  contains  their  fundamental 
principle,  and  that  doctrine  which  they  generally  pieach. 
I  thought  he  delivered  this  difcomfe  with  more  life  and 
feeling  than  I  had  ever  heard  from  any  of  them  before. 

A  DISCOURSE 

DELIVERED  BY  H.  ROWLEY. 

u  Theie  are  many  people  aiTembled  here  at  this  time. 
"  We  are  willing,  and  indeed  glad  to  fee  them,  and 
u  wiili  that  they  all  came  with  defires  to  feek  the  truth  ; 
"  but  whatever  your  motives  are  in  coming,  we  wifh 
M  you  to  behave  in  a  fober,  civil  manner. 

"  Now  whatever  you  think  of  us,  we  come  here  in 
"  gofpel  love,  and  defire  and  feek  for  nothing  elfe  but 
"  the  happinefs  of  our  fellow  creatures  ;  knowing  that 
**  people  are  in  a  loft  ftate  as  to  their  falvation,  and  that 
M  the  world  lieth  in  wickednefs — (1  John  v.  19.) 
"  And  we  teftify  none  can  ever  be  happy,  or  find  accept- 
"  ance  with  God,  who  live  in  fin,  and  after  the  courfe  of 
"  this  world  ;  and  all  we  feek,  all  we  defire,  and  all  that 
"  we  want  of  people,  and  all  that  we  preach  unto  them, 
*'  is  to  forfake  their  fins,  become  reconciled  unto  God, 
"  and  to  live  a  holy  life.  We  teftify  it  is  fin  that  fepa- 
"  rates  the  foul  from  God.  It  was  fin  that  call:  Adam 
*'  and  Eve  out  of  paradife,  drove  them  from  the  pref- 
"  ence  of  God,  and  the  whole  creation  is  groaning  in 
"  pain  and  bondage  from  that  time  to  this — ( Rom.  viii. 
u  22  )  It  is  the  fame  now  with  every  creature,  as  with 
"  our  firft  parents.  It  is  fin  that  keeps  them  out  of  the 
"  garden  of  the  Lord  ;  it  is  fin  that  keeps  them  from  a 
*  union  and  communion  with  God  ;  and  people  may 
"  labour  and  try  ten  thoufand  ways  to  feek  God,  and 
"  find  peace  to  their  fouls,  and  to  regain  that  paradifiac- 
"  al,  or  happy  ftate,  and  fellowfhip  with  God,  from 
**  whence  all  are  fallen  or  loft  ;  and  there  is  no  other 
"  way  but  in  renouncing  that  which  caufed  the  fall,  and 
<c  travailing  back  again  out  of  fin.  Adam  and  Eve,  by 
5*  the  inftigatioa  of  the  ferpent,  opened  the  way  into  fm ; 


9' 

u  and  the  fecond  Adam,  Chrift,  has  opened,  and  is  the 
"  way  out  of  fin,  and  the  way  into  that  paradiiiacal  ftate, 
"  and  all  that  communion  and  fellcwihip  with  God,  that 
"  our  firft  parents  ilood  in  before  they  finned.  People 
"  exclaim  againft  us  as  being  deluded,  and  deceivers : 
44  but  there  is  no  delufion  but  fin  ;  and  all  who  live  in  Jin9 
U  are  deceived.  The  deceitful  pleafures  of  fin,  deceived 
«*  our  firft  parents.  Sin  from  that  time  to  this,  has  de- 
"  ceived,  blinded,  and  hardened  the  hearts  of  all  man- 
"  kind  ;  whereby  they  have  loft  a  fenfe  of,  and  relifh  for 
M  the  things  of  God  ;  become  fpiritually  dead,  and  as  it 
«  were,  plucked  up  by  the  roots — (Jude  xii. )  Now  fince 
"  fin  has  been  of  fuch  terrible  coniequences,  being  the 
"  caufe  of  all  the  wars,  miferies,  troubles,  and  afflictions 
"  that  are,  and  have  ever  been  in  the  world,  it  is  our  la- 
"  bour,  and  travail  to  die  to  fin,  taking  up  a  full  crofs 
*'  againft  the  world,  flefh,  and  devil,  travailing  in  the 
"  regeneration  and  redemption,  not  only  from  the  fruit 
"  of  fin,  but  the  very  nature  and  inward  power  thereof: 
"  in  which  travail,  many  of  us  in  this  day  and  difpenfa- 
"  tion  of  the  mercy  of  Gc-d,  have  obtained  a  victory  over 
"  fin,  and  an  evil  nature  ;  and  I  am  a  living  witnefs  for 
"  God,  and  can  tellify  to  the  efficacy  of  his  power  and 
U  grace.  That  for  this  twenty  years  paft,  I  have  com- 
"  mitted  no  fin,  have  not  done  any  thing  by  night  nor 
«'  day,  in  the  dark,  nor  in  the  light,  that  X  am  afhamed 
"  to  be  feen  doing,  by  God,  men,  or  angels.  Now  I 
"  don't  fpeak  as  boafting,  far  from  it ;  but  in  humility, 
N  and  only  to  bear  teftimony  to  that  power  of  God, 
'«  which  through  obedience  to  it,  has  worked  in  me  both 
"  to  will  and  to  do  his  pleafuie — (Phil  ii.  13)  :  and  if 
"  you  all  had  faith  in  the  gofpel,  which  is  the  power  of 
"  God,  and  were  obedient  thereto,  it  would  work  in  you 
*'  mightily  to  the  pulling  downjlrong  holds  of  fin — (2  Cor. 
"  x.  4  )  But  the  generality  of  people  appear  to  be  fo 
"  bound  under  the  power  of  their  carnal  nature,  and  in 
"  fuch  a  ftate  of  darknef.,  alienation,  and  feparaiion 
"  from  God,  that  it  is  hard  work,  like  digging  in  the 
"  earth  for  a  treafure,  to  open  the  gofpel  to  them,  or  to 
"  come  at  their  hearts  ;  and  ruch  grofs  darkness  covers 
u  the  minds  of  the  people  (Ifa.  k.  2)  that  while  I  am 


92 

M  fpeaking,  it  Is  like  preffing  againft  a  wall,  or  beating 
<l  agahift  a  rock.  I  wilh  that  people  could  fee,  feel,  and 
*'  fenfe  their  lofs,  and  what  a  diftance  they  are  from  God. 
"  You  all  defire  to  be  happy  ;  you  wifh  to  die  in  peace, 
"  and  go  to  heaven ;  but  to  which  ftate  there  is  but  one 
"  door  to  enter,  which  is  by  confefling,  and  forfaking  all 
"  iin.  Jefus  Chrift,  out  of  pity  and  companion  to  the 
«(  poor  loft  children  of  men,  came  to  open  a  door  for 
«*  their  falvation,  and  to  fave  them  from  their  fins  (not 
tl  in  their  fins. )  Many  profefs  to  be  chriftians,  and  fol- 
°  lowers  of  Chrift,  and  at  the  fame  time  live  in  fin,  liv- 
"  ing  after  the  lujls  of  the  jlejh,  the  lujls  of  the  eye,  and 
"  pride  of  life  What  hope  can  fuch  have;  ?  If  any,  it 
"  is  the  hope  of  the  hypocrite,  which  Jhall perijh — (Job 
"  viii.  13.)  Oh  the  darknefs  of  the  minds  of  moft  peo- 
«*  pie,  deluded  and  deceived  by  the  deceitfulnefs  of  fin, 
"  under  captivity  to  their  hearts'  lufts,  and  evil  nature  ; 
*'  and  yet  pretend  to  judge  the  people  of  God,  and  af- 
**  fert  thofe  are  deluded  and  deceived,  who  deny  them- 
"  felves,  take  up  their  crofs,  and  follow  Chrift.  What 
"  aftonifhing  inconfiftencies  ! 

"  There  is  but  one  way  to  the  kingdom  of  heaven, 
"  but  one  door  to  enter,  one  faith,  one  Lord,  and  one  baptifm 
*(  (Eph.  iv.  5)  though  people  have  got  many  ways,  and 
w  have  fought  out  many  inventions — (Lccl.  vii.  29)  :  feme 
"  flattering  themfclves  they  are  in  the  right  way  in  fuch 
*f  a  church,  and  others  in  fuch  a  church  ;  but  Chrift  is 
fi  the  way,  the  truth,  and  the  life — (John  xiv.  6)  not  the 
41  many  ways.  Chrift  is  not  divided.  Such  who  are 
"  led  by  the  fpirit  of  Chrift,  are  of  one  faith,  one  heart, 
f  and  one  mind  ;  and  are  united  together  in  love.  Now 
"  Chrift  has  left  us  two  plain  rules  to  judge  who  are  the 
"  people  of  God  :  by  their  fruits  ye  Jhall  know  them — 
"  (Matt,  vii  20)  alfo,  by  this  Jhall  all  men  know  that  ye  are 
**  my  difciples,  if  ye  hve  one  another — (John  xiii  35  )  It  is 
"  not  every  one  that  faith  unto  me,  Lord,  Lord,  Jhall  enter  into 
**  the  kingdom  of  heaven  ;  but  he  that  doth  the  will  of  my 
"  father  which  is  in  heaven — (Matt  vii.  21  )  for  this  is  the 
fi  love  of  Grd,  that  ye  keep  his  commandments — (  John  v.  3) 
"and  he   that  committcih  Jin,   is   of  the     evil — (ib.  iii    8.) 

?  Therefore,  it  matters  not  what  people  may  pretend  tc^ 


"  or  what  profeflion  they  may  make,  or  fociety  they  may 
"  belong  to,  if  they  live  in  fin.  For  whoibever  profefTes 
"  to  know  God,  and  heepeth  net  his  commandments ,  is  a  iar, 
"  and  the  truth  is  not  in  him — ( i  John  ii.  4. )  I  wifh  peo- 
"  pie  would  ferioufly  confider  thefe  things,  and  compare 
"  their  lives  and  conduct  with  the  fcriptures,  and  live  up 
"  to  the  light  and  knowledge  God  has  given  them  ; 
•?  whereby  they  would  come  to  fee  more  and  more  clear 
"  refpedling  thofe  things  which  concern  their  falvation, 
**  and  then  would  be  better  able  to  judge  who  are  the 
"  people  of  God  and  followers  of  Chriit,  and  who  are 
"  not;  what  is  of  God,  and  what  is  not ;  and  thus  be- 
"  come  able  to  judge  righteous  judgment.'' 

Now  there  were  none  that  I  heard  of,  who  made  any 
general  objections  to  this  difcourfe  ;  but  many  denied 
the  truth  of  his  afTertion  refpedling  "  not  having  com- 
mitted any  fin,  or  done  any  thing  for  twenty  years,  by 
day  or  by  night,  in  the  light  or  in  the  dark,  that  he 
would  be  afhamed  to  be  leen  doing  by  God,  men,  or 
angels." 

My  father,  who  was  at  this  meeting,  being  in  compa- 
ny with  fome  neighbours  a  few  days  afterwards,  and 
they  fpeaking  about  it,  faid,  "  Whether  Hezekiah  fpoke 
the  truth  or  not,  I  cannot  fay  ;  but  this  I  can  fay  as 
confidently  as  he  did,  that  it  is  the  very  ftate  we  all 
fhould  come  to,  or  the  life  we  ihould  all  live  :  i.  e.  to  do 
nothing  we  would  be  aihamed  of,  and  indeed  think  no 
thoughts  we  would  be  afhamed  thould  be  known.  But 
Tuch  is  the  depravity  of  mankind  that  if  all  their  fecret 
fins,  their  wicked  thoughts  and  actions  were  expofed, 
ma"hy  would  endeavour  to  find  fome  cave  or  place  ta 
for  ever  hide  themfelves  from  human  fight. 

We  fhould  always  remember  that  we  are  at  all  times 
in  the  fight  of  God,  and  fhould  make  it  a  rule  to  always 
aft  as  in  his  prefence,  and  not  to  do  any  evil  in  his  fight, 
which  we  would  be  aihamed  to  do  in  the  fight  of  our 
fellow  creatures.  If  people  always  lived  as  in  the  pref- 
ence of  God,  or  really  did  believe,  and  always  kept  in 
mind,  that  God  is  at  all  times  prefent,  and  knows  all 


94 

•ur  thoughts,  and  fees  all  our  anions,  they  would  be 
more  teferved  and  careful  in  their  conduct,  and  would 
endeavour  to  re&ify  tiieir  thoughts." 

Next  day  the  elders  vifued  a  few  of  the  firft.  charac- 
ters in  our  neighbourhood,  called  Quakers,  who  had  faid 
they  came  creeping  here  and  leading  filly  people  captive 
—  (z  Tim.  iii.  6)  and  were  afhamed  to  vifit  any,  except 
thole  few  they  had  caught  in  their  net.  The  Elders  in- 
formed them  of  their  motives  in  coming  here,  and  that 
they  had  no  intentions  of  caufing  any  uneafmefs  or  dif- 
turbance  in  the  neighbourhood,  but  that  they  came  from 
a  confcientious  feme  of  duty,  &c.  They  likewife  viiited 
my  father's  family,  where  they  were  kindly  and  reipecl- 
fully  treated  ;  and  with  whom  they  had  confiderable 
converfadon  concerning  their  faith.  They  (laid  with  us 
four  or  five  days ;  and  before  they  left  us,  they  appoint- 
ed our  brother,  R.  Hodgfon,  as  head,  or  to  take  the  lead 
of  us  principally  in  our  meetings.  Likewife,  if  any  of 
us  were  diifatisfied  about  any  thing,  or  committed  any 
fin,  to  open  our  minds  to  him.  I  told  the  Elders  I  did 
not  fully  agree  with  them  in  their  choice,  and  thought 
our  brother  Abraham  Hendrickfon  was  the  moft  proper 
perfon.  They  made  no  reply  ;  but  only  told  me  to  be 
obedient.  This  was  the  firft  time  I  heard  of  obedience  to 
the  Elders.  As  they  were  about  leaving  us,  (all  we 
who  profefTed  faith  being  together)  Elder  John  faid, 
**  Now  we  wifh  you  all  to  be  faithtul,  and  keep  out  of 
u  all  fin ;  live  in  love  and  union  with  one  another  ;  be 
**  kind,  tender,  and  obedient  to  one  another.  We  don't 
w  wjih  you  to  put  your  dependence  on  us,  to  think  we 
"  can  fave  you  or  do  any  thing  for  you,  any  further  than 
*'  to  give  you  advice  ;  for  we  are  but  poor  dependent 
"  creatures.  We  defire  and  recommend  you  to  look  to 
*  the  word  of  God  in  your  own  hearts.  So  we  bid  you 
"  ali  farewell." 

I  though:  they  appeared  to  have  a  great  deal  of  care 
and  concern  for  us,  and  that  they  dealt  by  us  as  tender 
parents  do  by  their  children,  and  I  thought  they  gave  us 
much  good  advice. 

Our  opponent  made  it  his  bufinefs  to  go  about  the  neigh- 
bourhood, warning  and  cautioning  people  to  guard  a*; 


§5 

gainft  the  increafing  delufion  of  Shakerlfm.  Therefore*, 
a  few  days  after  the  Elders  left  us,  I  wrote  him  the  fol- 
lowing letter : 

Cornwall,  July,  1800. 

FniENDf 

As  thou  avoideft  perfonal  converfation  with  me,  I 
therefore  give  thee  a  few  words  in  this  way.  Thou  fay- 
eft,  thou  art  much  concerned  about  the  fpirit  of  Shaker- 
ifm,  which  is  a  fpirit  of  delufion  which  has  crept  into  this 
place ;  and  repeatedly  behind  my  back  charging  me 
with  being  the  caufe.  Running  from  houfe  to  houfe  like 
a  mad  man,  crying  "  delufion,  delufion !  wolves  in  fheep's 
clothing  !"  and  repeatedly  afTerting  about  us  and  the 
church  we  belong  to,  abfolute  falfehoods,  through  igno- 
rance, I  prefume  :  talking  about  a  people  thou  haft  never 
feen,  and  with  whom  thou  haft  never  converfed.  All 
the  knowledge  thou  haft  of  them,  and  their  doctrine,  is 
from  flying  and  falfe  reports  ;  fuch  as  this,  that  the  firft 
Shaker  was  a  woman  who  came  from  England  with  Bur- 
goyne's  army.  This  ftory,  which  I  can  prove  to  be  an 
abfolute  falfehood,  I  expect  thou  haft  told  in  almoft  eve- 
ry houfe  in  Cornwall.  What  a  fimple,  unwise  man  thou 
art,  to  undertake  to  give  an  account  of  a  profefling  Chris- 
tian fociety  from  reports  and  ftories  fabricated  by  drunk- 
ards and  people  of  ill  fame. 

Thou  knoweft  how  many  falfe  and  fcandalous  ftories 
were  reported  about  the  Quakers,  when  they  firft  arofe, 
by  people  like  thyfelf ;  who,  in  their  ignorance,  could 
cry  delufion.  Thou  knoweft  the  fong-  iung  by  the  big- 
gotted  and  nominal  priefts  and  profeflbrs  about  the  Qua- 
kers, particularly  in  New- England  and  Bojlon,  when  they 
firft  appeared  there  :  and  thou  haft  pretty  well  got  the 
old  perfecuting  tone,  "  delufion,  delufion  !  deceivers,  an- 
tichrifts,  ah  !  wizzards  and  witches  too  !"  What,  think 
the  Elders  have  learned  us  witchcraft,  hocus-pocus,  &c. 
already  ?  It  is  no  wonder  thou  art  afraid  to  come  to  our 
meetings,  or  talk  with  thole  of  us  who  are  able  to  talk 
with  thee  ;  for  fiirely  thou  fhouldeft  act  as  thou  advifeft 
others,  "  keep  away  for  fear  of  being  caught.'*  Pray 
be  as  wife  as  one  formerly  was,  who  told  thofe  (like  thee) 


96 

who  were  zealous  in  crying  delufion,  to  "  refrain  from 
thefe  men,  and  let  them  alone  ;  for  if  this  work  be  of 
men,  it  will  come  to  nought ;  but  if  it  be  of  God,  ye 
cannot  overthrow  it" — Acts  v.  38,  39. 

Now  it  is  wifdom  not  to  pafs  judgment  before  hear- 
ing and  examination,  and  not  to  detract  from  any  per- 
fon's  or  people's  character  by  uncertain  information. — 
Any  ignorant  perfon  can  cry  error  and  delufion,  but  it 
requires  a  wife  man  to  prove  who  are  in  an  error  and 
deluded,  and  who  are  not.  Wi filing  that  thou  mayeft 
act  wirh  more  wifdom  for  the  future,  I  for  the  prefent 
bid  thee  adieu. 

THOS.  BROWN. 

Several  perfons  faid  they  believed  my  motives  in  join- 
ing with  thefe  people,  and  vindicating  them  and  their 
faith,  were  pecuniary.  About  this  time  being  in  com- 
pany with  a  few  of  the  friends,  one  of  them  laid,  "  Thom- 
as, I  expect  thou  art  on  fume  religious  fpeculation,  for 
thou  art  a  man  of  too  much  fenfe  and  under  handing,  to 
be  duped  by  thofe  Elders,  and  believe  in,  and  vindicate 
fuch  an  inconfiftent  fyftem  of  faith  ;  therefore  I  expect 
thou  ait  fome  way  to  be  paid  for  thy  apparent  zeal,  or 
haft  fome  pecuniary  motive  in  what  thou  doeft. 

I  replied — If  what  thou  fayeft  be  true,  I  muft  be  a 
moft  confummate  hypocrite.  But  I  tell  thee,  I  am  fin- 
cere,  believing  in  my  heart  that  it  is  the  way  of  God, 
and  truft  I  {hall  continue  to  be  fmcere,  until  I  fee  I  am 
in  an  error  ;  and  then  I  hope  as  an  honeft  man,  I  fhall 
not  be  afhamed  to  recant.  And  if  thou  like  a  wife  man, 
ftiouldeft  inform  ihyfelf  refpecting  our  faith,  before  thou 
judged  and  condemneft,  it  would  not  appear  fuch  an  in- 
confiftent fyftem  as  thou  doft  now  imagine  it  to  be  ;  par- 
ticularly, as  to  your  fundamental  principle  of  the  light 
of  Chrift  in  all  men,  and  to  be  influenced  as  that  light 
directs,  wherein  we  agree* 

One  faid,  "  As  your  fociety  has  never  publifhed  their 
faith  and  practice,  that  the  world  might  know  what  they 

*  So  I  then  thought,  as  I  had  not  yet  heard  them  preach,  either 
in  public  or  private,  any  doctrine  contrary  thereto.  See  pages, 
25  and  gi. 


97 

believe,  and  have  never  contradicted  thofe  reports,  if 
falfe,  that  have  been  in  circulacion  about  them,  therefore 
you  ihould  not  blame  people  for  reprefenting  their  doc- 
trines and  practices,  according  to  fuch  information  as 
they  can  procure.  For  inftance,  I  have  been  credibly 
informed  that  the  firft  Shaker  was  a  bad  woman,  who 
came  out  of  Burgoyne's  army,  and  fettled  at  Niilceuna, 
and  that  fhe  drank  fpirituous  liquors  to  excefs,  and  in  her 
time,  they  ufed  to  dance  naked.  Now  am  I  blamable 
for  telling  thofe  ftories  again,  fmce  they  are  not  publicly 
contradicted  by  them.  If  they  are  innocent,  and  thefe 
things  are  falfe,  why  do  they  not  do  it  ?  and  if  they  are 
the  only  people  of  God,  and  have  got  the  gofpel  necef- 
fary  for  mankind  to  believe,  in  order  to  their  falvation, 
why  do  they  not  come  cut  into  the  world  and  preach  it 
boldly.  If  they  have  the  light,  why  do  they  not  fhew 
the  light ;  not  put  it  under  a  bed  or  bufhel,  at  Lebanon, 
or  in  the  woods  or  wildernefs,  at  Nilkeuna.  They  nev- 
er would  have  (hewn  themfelves  here  ;  this  neighbour- 
hood would  never  have  been  favoured  with  the  gofpel 
of  the  fecond  coming  of  Chrift,  as  you  call  it,  if  thou 
hadft  not  had  a  curiofity  to  go  and  fee  them." 

I  replied — It  would  be  almoft  an  endlefs  wrork,  to  an- 
fwer  all  the  objections,  and  foolifh  fabricated  ftories.  It 
is  now,  as  it  was  formerly  refpecting  Chrift  ;  the  unbe- 
lievers in  that  day,  had  many  ifs  and  objections,  becaufe 
he  came  and  acted  not  according  to  their  carnal  imag^ 
inations,  of  what  was  right;  and  it  has  always  been 
much  the  fame  towards  the  people  of  God,  whenever 
fuch  have  arifen  :  and  if  thefe  people  were  to  come  out 
into  the  world,  and  travel  about,  and  preach  their  faith 
boldly,  as  thou  fayeft,  the  objection  then  would  be  as 
hath  already  been  made  in  this  place  ;  viz.  "  If  they 
were  the  people  of  God  they  would  not  come  here  and 
make  disturbance."  But  their  bufmefs  and  concern  is 
to  pay  attention  to  the  divine  gift,  and  proceed  as  they 
are  thereby  influenced  ;  and  when  acting  under  this  di- 
rection, they  go  where  they  are  fent,  and  preach  their 
faith  boldly,  and  that  with  authority. 

Some  time  in  Auguft,  1800,  I  was  again  among 
my  brethren  at  Nilkeuna,  and  ftaid  with  them  three 
I 


98 

days  ;  in  which  time  I  received  an  account  of  a  miractd 
faid  to  have  been  wrought  among  the  young  believers  a 
few  weeks  before.  Accoidingto  the  account,  *' tour  of 
them  having  had  the  intermitting  or  remitting  fever  fo 
long,  that  they  were  reduced  to  fuch  a  low  date,  no 
profpecl  of  their  recovery  remained,  when  one  of  the  fif- 
ters  came  from  the  church  order  to  fee  them.  She  hrfl 
fpake  to  the  one  who  was  fuppofed  to  be  the  moll  de- 
bilitated. She  told  him  to  open  his  eyes.  As  he  could 
not  ipeak  audibly,  he  whifpered,  "  that  he  could  not." 
She  laid — "  1  have  come  to  fee  you  in  the  gift  of  God, 
and  you  muft  have  faith."  He  then,  as  he  told  me, 
"  received  ftrength  to  open  his  eyes."  She  then  laid, 
u  fit  up."  He  replied,  "  I  cannot."  As  he  told  me 
afterwards,  "  at  that  time  he  had  no  more  ftrength  than 
an  infant.  She  faid  again,  "  I  have  come  to  fee  you  in 
the  gift  of  God  ;  have  fahh,  only  believe,  and  all  things 
are  poflible."  He  immediately  received  faith,  and 
ftrength  to  fit  up.  She  then  faid,  "  all  of  you  may  re- 
ceive faith,  ari<e,  and  labour  "  They  arofe  accordingly 
and  laboured  or  danced  near  half  an  hour,  to  a  tune 
fung  by  B.  Youngs'  wife  (who  firft  gave  me  the  account) 
from  which  time  they  began  to  recover,  and  in  a  few 
days  were  perfectly  well  " 

This  miracle  was  wrought  to  ftrengthen  the  young 
believers'  faith  ;  and  was  told  me,  to  ftrengthen  mine. 
I  (hall  not  take  notice,  or  mention  any  thing  elfe  that  I 
heard  or  faw  at  this  time,  but  return  to  Cornwall. 

Soon  after  I  returned  home,  1  wrote  the  following  let- 
ter to  my  wife's  fifter  who  was  now  with  the  brethren 
and  lifters  at  Nifkeuna. 

Now  I  choofe  to  infert  a  few  letters  written  when  I 
was  in  union  with  thefe  people,  lft.  becaufe  they  are 
exprefTive  of  their  faith  ;  and  2d.  becaufe  they  have 
preferved  fuch  letters,  written  by  fome  while  in  the  faith, 
and  have  fometimes  fhown  them  for  their  own  vindica- 
tion, when  attacked,  upon  the  change  of  fentiment  in  their 
authors,  faying,  "  read  this  letter,  and  you  will  fee  what 
his  faith  was,  and  what  he  has  turned  from."  Thus 
making  fuch  letters  a  criterion  by  which  to  judge  and 
condemn.     But  I  fhall  fave  them  the  trouble,  by  pro- 


99 

ducing  thofe  which  are  the  moft  expreffive  of  my  faith, 
when  written  ;  as  undoubtedly  fome  parages  in  this 
publication  will  be  quoted  by  fome  in  converfation  with 
them  ;  and  1  keep  nothing  back  which  they  fay  back- 
fliders  (as  they  c  ill  them)  are  aihamed  of,  becaufe  fuch 
things  condemn  them  for  leaving  the  church. 

Cornwall,  Sept.  6,  iSoo. 
Dear  Sister, 

Confidering  the  privilege  thou  haft  with  the  be- 
lievers, I  am  in  hopes  thou  wilt  become  flrong  in  the 
faith  ;  which  will  be  fuch  a  fatisfaftion  to  me,  that  I 
fhall  think  myfelf  amply  paid  for  all  my  concern  and  la- 
bour in  gaining  thee  to  the  only  true  living  gofpel  on 
earth.  Thou  hall  thy  reafonings  and  doubts  fometimes. 
I  have  reafoned  and  doubted  before  thee.  But  let  us 
remember  that  thoufands  reafoned  when  Chrift  was  on 
earth,  whether  oi  not  he  was  the  promifed  faviour.  They 
died  in  that  day ;  they  die  in  this,  reafoning  and  difbe- 
licving  in  him.  Thou  in  thy  day  art  greatly  favoured. 
I  hope  to  fee  thee  eftablilhed  on  the  lure  foundation,  the 
rock  of  ages,  which  all  the  turbulent  agitations  of  a  car- 
nal nature  within,  and  the  world  without  cannot  ever 
overthrow.  What  (hall  I  fay  ?  What  can  I  fay  with 
more  propriety  than,  **  glory  to  God  in  the  higheft, 
peace  on  earth,  and  good  will  towards  men" — Luke  ii. 
14.  All  I  defire  is,  that  I  may  live  as  becomeih  the 
gofpel,  and  die  triumphant  in  the  faith.  May  it  be  the 
fame  with  thee,  and  that  profperity  may  attend  thee  in 
the  one  living  and  true  faith,  is  the  wiih  of  they  affec- 
tionate brother. 

T.  B. 
About  the  middle  of  September,  a  couple  of  Elders 
came  to  fee  us  again  ;  namely,  Ebenezer  Cooley,  who 
was  the  Father  (fo  called)  and  firft  Elder  to  the  young 
believers,  having  the  care  of  them  next  to,  and  receiving 
his  gift  to  acl  from  the  fii  ft  in  the  miniftration,  and  ac- 
companied by  one  whom  we  called  Elder  Stephen.  At 
this  time  I  was  not  at  home,  confequently,  as  it  will  ap- 
pear, 1  loft  the  benefit  to  be  derivevi  from  the  Elders  at 
this  time  j  for  Elder  E.  left  orders  with  our  leader  R.  H? 


100 

for  me  not  to  labour,  or  dance,   only  to  affemble  with 
them,  and  I  might  ftill  occasionally  fpeak  to  the  people. 

Now  why  1  muft  be  debarred  from  any  privilege,  or 
the  performance  of  any  part  of  our  worfhip,  by  my  una- 
voidable being  abfent  while  the  Elders  were  here,  ap- 
peared unaccountable  to  me  I  told  Hodgfon  it  was 
perfecl:  nonfenfe,  as  I  did  not  intentionally  ftay  away, 
but  improved  every  minute  to  come  home  before  the 
Elders  went  away  ;  but  it  was  impoffible,  as  I  was  be- 
calmed on  the  paifage. 

He  replied — "  It  is  the  gift  for  thee  not  to  labour, 
and  any  reafon  or  fatisfa&ion  why  it  is  not,  I  cannot 
give  thee." 

But  on  a  little  confideration,  I  faw  the  reafon,  which 
was  they  had  had  a  greater,  or  an  additional  privilege  ; 
and  if  any  of  them  had  done  any  thing  wrong,  they  had 
had  an  opportunity  to  open  the  fame  ;  and  as  I  had  not 
had  that  opportunity  and  privilege,  the  Elders  thought 
it  bed  for  me  not  to  labour  with  them  until  I  had  ;  as 
they  believe  dancing  is  a  part  of  worfhip  the  moll  facred  ; 
**  In  which,"  they  fay,  "  none  may  enter  with  any  fin 
*s  covered,  as  it  is  expresfly  contrary  to  the  gift  of  God  ; 
"  and  would  be  an  offering  like  unto  Nadab  and  Abi- 
"  hu — (Lev.  x.  i.)  For  the  Lord  will  be  fanctified 
"  in  them  that  approach  him — (ib.  ver  3.)  And  the  of- 
"  fering  or  facrifice  of  the  wicked,  or  of  fuch  as  have 
"  any  fin  covered,  is  an  abomination  to  the  Lord" — (Prov. 
xv.  8. )  Alfo  this  exercife  of  dancing  or  labour  is  par- 
ticularly called  the  works  of  God  ;  as  I  have  often  heard 
the  Elders,  or  the  one  who  has  the  lead  of  the  meeting, 
after  fpeaking  a  few  words,  conclude  by  one  or  the  other 
of  the  following  fentences  :  "  All  who  feel  juftified — Or 
"  fuch  as  have  not  violated  their  confeiences — Or  thofe 
"  who  have  no  fin  covered,  may  prepare*  to  labour  in 
"  the  works  of  God,  or  go  forth  in  the  works  of  God." 

And  there  is  fo  much  laid  and  preached  on  the  direful 
confequences  of  prefuming  to  join  in  this  part  of  wor- 
fhip, with  any  fin  unconfefTed,  or  if  they   are  in  any  re- 

*  What  is  undcrftood  by  prepare,  is  for  the  brethren  to  Uk* 
»flf  their  costs,,  and  form  into  order. 


tot 

fpect  irreconciled  to  the  Elders,  or  to  the  gifts  they  have 
had  for  them;  or  irreconciled  to  any  of  the  brethren, 
that  many  would  not  dare  to  join  in  the  dance,  believ- 
ing if  they  did,  fome  judgment  would  fall  on  them. — 
And  they  believe  the  Elders  fee  through  an  through 
them,  and  (in  is  not  long  hid  from  them. 

The  following  inftance  which  was  told  me  among 
many  others,  may  clearly  evince  the  truth  of  this  aiTer- 
tion  :  "  One  of  the  young  fillers  committed  fin  in  meet- 
"  ing,  by  looking  at  a  young  man,  a  fpectator,  ( Whofo- 
"  ever  looketh,  &c ) — (Matt,  v  28)  At  this  time 
"  James  Whittaker  being  in  a  room  in  the  upper  part  01 
"  the  meeting  houfe,*  and  having  a  fenfe  of  what  was 
t(  done,  came  down  into  the  meeting  room  while  they 
€t  were  dancing,  and  faid,  God  is  of  purer  eyes  than  to  be- 
i{  hold  iniquity.  There  is  Jin  committed  and  co-verd  among 
"  youy  and  your  nvorjhip  ivill  not  be  oiuned  until  it  is  put  aivay. 
u  The  young  woman  was  convicted,  knowing  herfelf 
"  guilty,  fell  on  her  knees  and  confeffed  ihe  had  finned  i 
"  after  which,  he  told  them  they  might  proceed. }i  If  this 
is  not  exact' 7  true,  it  is  exaftly  as  they  told  me.  I  may 
further  observe  that  it  is  their  belief  that  their  dancing 
for  wormip,  is  fo  facred,  reverential,  and  awfully  folenro, 
that  no  perfon  dare,  or  can  join  in  it,  who  has  not  con- 
fened  his  fins  ;  and  the  few  who  through  wantonnefs 
have  attempted  it,  have  always  failed  in  proceeding,  by 
inftantly  being  taken  with  fome  violent  pain,  or  contor- 
tion of  the  body,  one  inftance  excepted  ;  as  I  have  been 
informed,  "  a  perf ,n  who,  from  motives  of  fport,  joined 
them  in  the  dance ;  but  after  they  had  finifhed,  he  was 
unable  to  ftop,  but  continued  dancing  near  two  hours." 

Now  I  began  to  conclude  that  the  Elders  ftood  as  fole 
leaders,  teachers,  and  directors ;  and  that  acquiefcence 
and  obedience  to  them  was  what  in  all  things  was  re- 
quired.    But  then  1  knew  not  how  to  reconcile  this  out- 

*  It  may  be  proper  to  obferve  that  the  upper  part  of  their 
meeting  houfes  are  partitioned  into  rooms,  finifhed  principally  for 
the  relidence  of  the  miniftration. 


ioi 

ward  popifh  leading  and  preaching  to  what  they  had 
hereto! o?e  preached.  But  more  of  this  a  few  pages 
hence. 

January,  1801.  Elder  John,  and  Hezekiah  came  a* 
gain  to  fee  us,  and  ftayed  live  days.  Many  people  at- 
tended our  meetings,  particularly  while  the  Elders  were 
with  us  at  this  time. 

Our  greateft  opponent  appeared  again  in  one  of  our 
meetings  ;  at  the  conclufion  of  which,  he  broached  the 
fubject  of  marriage.  He  addrefTed  himfelf  principally 
to  the  Elders,  who  entered  into  fome  controverfial  con- 
version with  him  upon  the  fubject,  though  they  wifhed 
to  be  brief  at  prefent,   as  the  meeting  had  been  lengthy. 

Now  I  took  particular  notice  of  one  fentence  he  had 
aliened  in  fupport  of  marriage,  and  was  determined  to 
contradict  it  before  the  meeting  broke  up  ;  fo  I  took  the 
opportunity  of  a  moment's  filence  beiween  him  and  the 
Elders,  and  faid,  It  has  been  afferted  in  this  meeting, 
that  all,  and  the  mod  pious  men  and  women  in  every 
age  of  the  world,  have  approved  of  marriage.  I  affert 
the  contrary,  that  all  have  not,  and  that  the  moft  pious 
In  every  age  of  the  world,  and  feveral  whole  churches 
have  recommended  and  approved  of  the  doctrine  of  vir- 
ginity, or  abftaining  from  marriage.  As  to  the  truth  of 
my  aiTertion,  1  leave  it  with  thofe  to  judge,  who  are  ac* 
quainted  with  ecciefiaftical  hiftory. 

My  friend  R.  Hodgfon,  when  I  began  to  fpeak,  gave 
me  a  pull  to  flop  me,  and  after  meeting  blamed  me  for 
fpeaking,  and  faid,  I  fpake  out  of  order,  and  interrupted 
the  Elders.  But  Elder  H.  faid,  we  have  nothing  againfl 
Thomas  for  fpeaking,  fo  R.  H.  was  frient. 

Now  in  this  affertion  in  contradiction  to  our  opponent, 
I  went  too  far  in  faying  the  moft  pious  in  every  age  of 
the  world  ;  for  I  do  not  recollect  reading  of  any  who  re- 
commended  virginity,  or  an  unmarried  life,  before  the 
coming  of  Chrift,  except  the  EfTenes,  or  EfTenians  in 
Jewifh  antiquity. 

Our  opponent  afked  the  Elders  if  they  were  willing  to 
appoint  an  hour  for  him  and  a  few  felect  friends  to  meet 
with  them,  to  have  fome  converfation  on  particular  points 
of  their  faith  j  to  which  the  JLlders  agreed,  and  appoint- 


ed  3  o'clock  the  next  day.  He  -next  requefted  of  theiii, 
that  I  fhould  not  be  prefent.  They  told  him,  "  that  re- 
"  queft  could  not  be  granted  ;  f  r  they  could  not,  with 
'*  any  propriety,  hinder  me,  efpeciallyin  my  own  houfe." 
He  then  defired  that  I  mould  not  be  allowed  to  fpeak, 
or  have  any  active  part  in  the  debate  They  anfwered, 
"  we  cannot  comply  with  this  requeft  neither,  as  we  have 
"  no  authority  to  forbid  his  fpeakmg  ;  but  we  are  willing 
"  to  propofe  to  him  to  be  filent,  from  thy  requeft  $  to 
"  which  we  think  it  is  likely  he  will  agree. "  After- 
wards they  told  me  (fmiling)  of  our  opponent's  Angular 
requefts.  I  faid,  not  to  be  prefent  and  have  the  fatisfac- 
tion  of  hearing  the  conference,  L  will  not  agree  to.  A. 
pretty  ftory,  indeed.  It  is  to  be  a  public  conference ;  all 
or  as  many  of  the  neighbours  as  have  a  mind  may  come, 
but  I  muft  not  be  allowed  to  be  among  them.  Did  ev- 
er any  body  hear  of  fuch  a  requeft  ?  But  as  to  his  third 
requeft,  I  will  fatisfy  him,  and  promife  not  to  fpeak  ; 
knowing,  that  if  I  do  not  grant  him  this,  there  will  be 
no  conference  at  all ;  he  will  never  appear  againft  you, 
if  I  am  permitted  to  defend  you  and  combat  him.  Let 
the  poor  creature  and  his  felect  friends  have  the  conver- 
fation,  and  make  the  beft  they  can  of  it.  But  now  you 
fee  how  unreafonable  he  is.  He  propofes  to  bring  with 
him  a  few  felect  friends  to  aflift  him,  to  which  you  affent; 
but  you  are  not  allowed  to  have  one.  I  believe  his  felect 
friends  will  be  few,  as  there  are  not  many  Friends  in  this 
place  who  have  union  with  his  zeal  againft  us,  or  con- 
duct towards  us  j  as  it  favours  too  much  of  that  old 
perfecuting  fpirit,  which  moft  people  wifh  might  die  a- 
way. 

At  the  hour  appointed,  he  came  with  only  one  Friend 
and  a  neighbour,  who  made  little  or  no  proftffion.  Few 
of  the  neighbours  attended  as  hearers,  as  there  was  but 
little  notice  given  of  the  meeting.  Our  opponent  began 
and  continued  in  a  lengthy  difcourfe,  in  the  manner  of 
his  public  preaching,  confiding  of  warnings  and  cautions 
to  the  Elders  of  the  dreadful  confequences  of  preaching 
and  propagating  falfe  and  erroneous  doctrines ;  and  of 
the  day  that  was  coming  when,  faid  he,  '*  You  would  be 
weighed  in  the  Lord's  balance  and  found  "wanting." 


104 

After  he  had  concluded,  one  of  the  Elders  fpake  and 
faid,  "  It  is  far  from  our  intention  knowingly  to  preach' 
"  or  propagate  error  ;  but  we  wifh  well  to  the  fouls  of 
"  all  our  fellow  creatures  ;  and  our  greateft  defire  ami 
"  labour  is  to  bring  creatures  but  of  darknefs  into  light," 
&c.  He  nexc  broached  his  old  rubject  of  marriage,  and 
their  preaching  againft  that  divine  ordinance  ;  w7hich,  he 
faid,  "  was  labouring  to  murder  fouls  unborn,  depopu- 
late and  bring  the  world  of  mankind  to  an  end.  Which 
if  all  mankind  was  to  embrace  your  fyifem,  as  you  wifh, 
in  an  hundred  or  an  hundred  and  ten  years,  there  would 
not  be  a  human  creature  on  earth  ;  and  how  you  can 
preach  fuch  doctrine  as  this,  without  knowingly  preach- 
ing error,  and  your  defiring  to  bring  mankind  out  of 
darknefs  into  light  in  preaching  a  doctrine  contrary  to 
all  natural  and  revealed  light,  is  a  my  fiery." 

One  of  the  Elders  proceeded  to  aniwer  him,  and  ac- 
knowledged it  had  been  an  ordinance  owned  of  God  un- 
der former  difpenfations,  as  circumcifion  and  facrifices 
were  ;  fpake  fomething  of  the  increafmg  work  of  God, 
in  which  many  things  were  done  away  which  were  fuf- 
fered  under  former  difpenfations,  and  on  account  of  the 
darknefs  and  hardnefs  of  their  hearts — Matt.  xix.  8.  And 
as  to  the  world  coming  to  an  end,  "  we  read  (faid  they) 
"  it  is  to  come  to  an  end  ;  and  how  is  it  to  end,  but  by 
"  creatures  travailing  back  to  the  place  they  fell  from, 
11  and  becoming  redeemed  from  that  nature  which 
"  brought  (under  the  fall)  all  mankind  into  the  world, 
"  and  all  fin  and  mifery  with  it  ?" 

Our  opponent's  companion,  the  neighbour  before  men- 
tioned, fpake  a  few  words  on  the  fubject,  and  in  about  an 
hour  the  conference  ended  ;  and  on  both  fides  they  came 
off,  as  they  thought,  victorious.  But  I  think  an  impar- 
tial hearer  was  the  beft  judge. 

Now  I  mould  have  given  thefe  dialogues  in  full,  but 
they  were  fp  infipid,  and  want  fo  much  dreffing  to  make 
them  fit  to  be  feen,  I  have  thus  paiTed  over  them. 

One  o{  the  Elders  afked  me  afterwards,  if  I  did  not 
think  our  opponent  had  been  well  anfwered  and  confut- 
ed I  anfwered,  neither  of  you  have  any  thing  to  boaft. 
But  you  are  more  excufable  than  he,  as  he  is  reputed  tf> 


105 

be  a  fcholar ;  I  was  therefore  furprized  to  hear  his  weak' 
arguments  and  reafonings.  About  this  time  he  indirect- 
ly oppofed  us  in  his  meeting.  My  father  being  prefent, 
arofe  and  contradicted  him. 

As  foon  as  1  could  get  a  convenient  opportunity  to 
converfe  with  the  Elders,  I  inquired  of  them  the  reafon 
and  propriety  of  Elder  E.  Cooley's  breaking  open  a  let- 
ter I  had  fent  to  a  young  believer.  f  hey  laid  but  very 
little  as  an  apology  ;  but  afterwards  1  found  it  was  the 
order  of  the  church,  and  practice  of  the  Elders,  to  inter- 
cept and  break  open  all  letters  fent  to  any  of  the  believ- 
ers or  members  of  the  church  ;  principally  to  fee  if  they 
contain  any  thing  contrary  to  the  faith.  Though  I  be- 
lieve they  commonly  deliver  letters  after  they  have  read 
them,  as  directed,  let  them  contain  what  they  may  I 
may  further  obferve,  that  no  faithful  or  obedient  mem- 
ber writes  and  fends  a  letter  without  flrft  confulting  the 
Elders.  If  they  concur  therewith  and  approve  of  wrjat 
is  written,  it  is  fent ;  if  not,  it  is  deftroyed,  or  an  altera- 
tion made  according  to  the  minds  of  the  Elders  Tn 
fhort,  they  do  nothing  but  in  the  gift  or  by  firft  feeking 
advice  from  the  Elders. 

I  next  queried  with  them  refpecting  the  propriety  of 
the  gift  that  had  been  left  for  me,  not  to  join  in  the 
labouring  part  of  our  meetings,  in  confequence  of 
my  abfence,  as  heretofore  mentioned.  One  of  them 
faid,  if  you  would  be  obedient  to  every  gift  that  is 
for  you,  you  would  find  ftrength  and  a  blefTing  to  attend 
you.  I  told  them  though  it  appeared  ftrange  to  me 
when  I  flrft  heard  that  I  muft  not  labour,  never thelefs  I 
had  been  obedient,  except  a  few  times  when  many  peo- 
ple were  prefent,  that  none  might  have  caufe  to  think  or. 
fay  I  was  weak  in  the  faith,  or  did  not  approve  of  danc- 
ing. One  of  them  faid,  "  We  are  fatisfied  in  your  la- 
"  bouring  a  few  times  from  that  motive ;  and  we  do  not 
"  charge  you  with  any  evil,  or  blame  you  for  being  un- 
"  avoidably  abfent,  by  no  means  ;  but  we  look  upon  la- 
"  hour  in  meetings  to  be  a  mod  weighty  and  folemn 
"  work  of  God.  It  is  the  order  of  the  people  of  God, 
"  for  none  to  proceed  therein  but  fuch  as  are  clean,  and 
**  particularly  under  the  protection  and  gift  of  God.— 


io6 

"  But,  Thomas,  if  you  do  not  fee  fit  to  be  reconciled  and 
"  obedient  to  the  way  and  order  of  the  peopie  of  God, 
**  you  muft  go  your  own  way." 

I  replied,  that  is  juft  like  the  fpirit  and  people  of  the 
World  :  if  one  does  not  pleafe  them,  or  think  and  act 
much  as  they  wifh,  if  they  have  not  power,  the  next  thing 
is,  you  may  go  yout  own  way — go  about  your  bufmefs. 
Bu;  1  am  willing  to  drop  all  that  is  paft,  as  I  do  not  wifh 
any  unneceflary  contmverfy  ;  and  if  I  have  been  in  the 
wrong  by  being  diffatisfied  about  any  thing,  I  hope  you 
will  forgive  me,  and  think  no  more  of  it.  One  replied., 
"  We  fhaii  not  hold  any  thing  againft  you." 

They  had  hours  of  omverfation  with  me,  endeavour- 
ing to  ftrengthen  and  eftablifh  me  firm  in  the  faith.  Par- 
ticularly on  the  fubjecl  of  the  increafing  work  of  God, 
from  one  difpenfation  to  another ;  of  which  Elder  Hez- 
ekiah  wifhed  me  to  have  a  thorough  underftanding. — 
An  abridgment  of  his  difcourfe  on  this  fubjecl:  at  this 
time,  which  is,  as  I  have  heard  from  fome  others  at  vari- 
©us  other  times,  I  think  beft  to  give  here. 

"  When  Adam,  by  tranfgreffion,  became  loft  and  funk 
**  far  from  God,  and  without  hope,  the  firft  work  of  God, 
*"  in  order  for  his  reftoration,  was  by  promife — (Gen.  iii. 
"  15  )  Therefore  his  righteoufnefs,  and  that  of  the  faith- 
u  ful  antediluvians,  principally  confifted  in  believing  in 
"  the  promife.  The  covenant  God  made  with  Abra- 
4*  ham,  was  an  additional  promife,  and  with  the  fign  of 
"  circumcifion  was  a  further  increafe  of  the  work  of  God 
"  in  this  diipeniation  ;  and  which  fign  was  typical  of  the 
"  defh  uclion  of  that  nature  of  the  flefh  which,  according 
"  to  the  firft  promife,  the  feed  of  the  woman  was  to 
"  bruiie  or  deftroy.  From  Adam  to  Mofes  was  the  firft 
'*  and  patriarchal  difpenfation.  How  far,  under  that  dif- 
"  penfation,  they  were  faved  from  fin,  is  fignified  by  E- 
"  zekiePs  vifion  of  the  holy  waters,  as  being  only  up  to 
a  the  ancles — (chap  xlvii  3  )  The  fecond  difpenfation 
"  and  further  increafe  of  the  work  of  God,  was  the  Mo- 
"  faic,  or  law  given  to  Mofes  ;  which  abounded  with  or- 
w  dinances  and  facrifices  typical  of  the  firft  and  fecond 
"  coming  of  Chrift  ;  and  falvation  attained  under  that 
"  difpenfatiop.  is  fignified  by  Ezekiel,  as  waters  to  the  heer* 


'*  The  miniftration  of  John  the  Baptift,  was  an  Increaf- 
.*'  ing  work  and  end  of  the  Moiaic  difpenfation  ;  a  fore- 
"  runner  and  preparatory  to  the  third  difpenfation,  nd 
"  firli  coming  of  Chrift  :  and  the  Salvation  attained  in 
"  that  difpenfation,  was  as  waters  to  the  loins.  And  in 
"  that  as  in  antecedent  difpenfation s,  anoiher  day  is  fpo- 
"  ken  of,  called  the  fecond  coming  of  Chriit,  which  is 
"  the  fourth  and  laft  difpenfation  ;  in  which  is  a  greater 
"  difplay  of  the  work  of  God  than  has  ^ver  been  hereto- 
"  fore,  even  complete  falvation  ;  reprefented  by  Kzekiel 
"  as  a  river  that  could  not  be  pajfed  over  ;  for  the  waters  were 
u  rifen,  waters  to  fwim  in. 

"  Former  difpenfations  confided  principally  in  out- 
"  ward  purifications  and  facrifices,  which  did  not  redeem 
11  from  fin,  or  make  the  comers  thereunto  perfect ;  nev- 
"  erthelefs,  they  who  were  obedient  to  that  of  G'^d  made 
«*  known  by  patriarchs  and  prophets,  found  juftfication, 
"  and  were  accepted  of  God,  according  to  the  light  and 
"  power  afforded.  But  this  difpenfation  being  as  a  river 
"  which  cannot  be  palled  over,  except  we  become  ftript  of 
"  all  fin,  and  walk  or  depend  on  nothing  but  the  gofpel  and 
"  power  of  God:  and  that  has  ever  been  required  of 
"  creatures  as  they  come  to  further  light,  (and  it  is  rea- 
"  fonable  it  fh  uld  be  lb)  which  never  was  required  in 
"  former  or  darker  difpenfations.  In  the  firft  coming  of 
"  Chriit,  they  were  required  to  confefs  and  fbrfake  their 
"  fins,  and  travail  in  the  new  birth  or  regeneration,  which 
"  was  not  preached  or  required  under  the  law.  And 
"  there  was  more  required  under  the  law,  and  a  fur  her 
"  falvation  was  obtained,  that  was  not  required  and  ob- 
u  tained  under  the  difpenfation  preceding  Neverthelefs, 
"  all  will  be  benefitted,  reftored,  redeemed,  and  faved 
"  from  all  fin,  by  the  falvation  brought  to  light  by  the 
"  gofp«l." 

Thus  I  have  only  given  the  fubftance  of  his  diicourfe 
at  this  time,  as  one  on  the  fame  'ubjecl  has  been  inferted 
in  the  former  part  of  this  work  * 

A  few  weeks  before  the  Elders  came  to  fee  us  at  this 
time,  I  happened  in  company  with  a  man  who  appeared 

*  See  page  33. 


io8 

to  be  candid  and  honeft,  and  bore  that  character  in  gen- 
eral ;  and,  as  we  were  in  fome  converiation  refpecting 
the  Shakers;  he  informed  me  that  he  had  feen  a  number 
of  them,  both  men  and  women,  dance  naked  ;  and  told 
me  when  and  where  he  fawthem.  Though  I  had  often 
heard  the  fame  before,  yet  I  had  given  no  credit  to  it,  as 
I  had  never  heard  any  one  affert  the  truth  thereof  from 
perfonal  knowledge  ;  therefore  I  could  with  propriety 
deny  the  aiTertions.  But  now,  I  had  heard  the  account 
Jo  correct  and  authentic,  that  I  knew  not  what  to  think, 
or  how  to  reconcile  it  with  what  the  old  believers  in  the 
church  had  told  me  I  now  opened  the  matter  to  the 
Elders,  informing  them  what  I  had  heard,  and  that  I 
was  almoft  inclined  to  believe  the  truth  of  it  I  there- 
fore faid,  now  let  me  afk  you  one  queftion,  to  which  I 
hope  you  will  give  me  a  direct  anfwer.  Have  the  peo- 
ple, or  any  of  them,  ever  danced  naked  ?  Before  you  an- 
fwer me,  I  added,  if  they  have,  you  need  not  be  afraid 
it  will  hurt  my  faith  to  let  me  know  it.  I  promife  you 
it  fh  ill  not :  and  1  afk  you  this  queftion  principally,  that 
if  they  never  have,  I  may  confidently  contradict  it  when 
I  hear  it  a/Termed. 

Elder  Hezekiah  anfwered  me  :  "  I  never  faw  any  fuch 
"  conduct,  neither  do  I  believe  there  ever  has  been  any 
"  fuch  conduct. "  And  he  intimated  that  he  did  not  wifii 
me  to  give  people  the  lie ;  the  perfon  I  had  mentioned 
might  have  feen  fuch  conduct,  which,  if  he  did,  muft 
have  been  by  fome  out  of  order,  or  that  the  church  had 
no  union  with. 

Now  the  reader  will  recollect,  I  received  much  the 
fame  anfwer  to  the  fame  queftion  before,  as  well  as  at 
feveral  other  times.  I  had  heard  this  report  declared  to 
be  falfe  by  feveral  old  believers,  but  afterwards  (as  will 
be  feen)  I  came  to  a  further  and  full  knowledge  refpect- 
ing  faid  conduct. 

The  next  thing  I  (hall  take  notice  of  is,  the  Elders  re- 
queuing me  to  confefs  my  fins  again,  to  which  I  agreed; 
as  it  is  cuftomary  for  believers  to  confefs  their  fins  more 
than  once,  as  fome  might  not  think  of  all  the  firft  time. 
Indeed,  they  are  to  confefs  until  they  have  opened  every 
evil  in  thought,  word,  or  deed,  of  which  they  have  ever 


ie>9 

been  guilty.  They  fay,  "  as  believers  attain  a  travail  in 
"  the  gospel,  they  come  to  have  more  of  a  feeling  ienfe 
"  of  their  lofs  while  in  fin,  and  the  odious  nature  of  it, 
"  and  ib  confefs  with  a  more  penitent  difpofition."  I 
propofed  reading  a  piece  which  I  had  written  a  few 
weeks  before,  including,  by  way  of  examination  and  que- 
ries, a  catalogue  of  the  fms  of  mankind.  Thofe  queries 
or  queftions,  which  in  any  refpecl  concerned  me,  I  told 
them  I  would  remark,  and  inch  queries  as  did  not  con- 
cern me,  I  told  them  I  would  read  without  making  any 
obfervations.  This  they  did  not  appear  fully  to  unite 
with,  as  there  was  no  gift  or  order  in  the  church  to  make 
ufe  of  any  written  form  ;  but  finally  they  left  me  to  do 
as  I  thought  beft.  And  as  I  wiihed  to  make  a  full  and 
complete  confeflion,  therefore  I  m.ide  ufe  of  what  I  had 
written  ;  and  by  reading  theie  queries,  and  how  far  each 
concerned  me,  much  evi]  was  brought  to  my  mind,  which 
otherwife  I  could  not  poffibly  have  thought  of ;  and  in 
confequence  of  which,  I  more  fully  confeifed  my  fms 
than  I  had  dene  either  time  before.  And  all  that  I 
thought  of,  and  all  that  I  believed  to  be  evil  that  ever  I 
had  done  in  thought,  word,  or  deed,  I  fully  and  faith- 
fully confeifed  ;  and  concluded  by  faying,  all  the  fms  I 
have  confeffed,  and  thofe  which  I  at  this  time  have  not 
recollected,  1  utterly  deleft  and  am  heartily  forry  for, 
and  pray  that  God  may  forgive  me,  and  that  the  people 
of  God  may  feel  the  fpirit  of  forgivenefs  towards  me  ; 
and  hope  I  may,  for  the  time  to  come,  utterly  forfake  all 
I  have  confeifed,  and  endeavour,  to  the  utmoft  of  my  a- 
bility  and  power,  to  live  a  juft  and  holy  life.  To  which, 
in  brokennefs  of  heart  and  with  tears  in  my  eyes,  did  I 
fincerely  fay,  amen. 

Elder  Hezekiah  faid — "  Thomas,  I  believe  ycu  have 
"  confeifed  all  you  have  thought  of,  and  likewife  believe 
"  you  have  been  fincere  in  fo  doing ;  and  I  hope  you 
"  will,  as  you  have  faid,  utterly  forfake  all  you  have  con- 
"  feifed,  and  become  a  faithful  man  of  God  in  the  gof- 
«  pel." 

My  wife  (though  a  member  of  the  fociety  of  the  poe- 
ple  called  Quakers)  was  now,  by  much  preaching  and 
perfuafion,  prevailed  on  to  join  us  ;  though  me  had  but 
K 


no 

little  faith  in  our  gifts  and  dancing  ;  but  as  fhe  was  with 
us,  fhe  endeavoured  to  comply"  and  unite  as  much  as  fhe 
confcientioufly  could. 

I  invited  the  Elders  to  vifit  my  father  and  his  family ; 
and  with  them  they  had  confiderable  conversation  on 
feveral  points  of  faith  But  I  fhall  only  take  notice  of 
Elder  Hezekiah's  di*courfe  refpe&ing  backfliders.  But 
previous,  I  had  beft  go  back  a  little 

Three  or  four  weeks  before  the  Elders  came  to  fee  us 
at  this  time,  our  opponent  had  got  a  pamphlet,  entitled, 
"  Reafons  offered  for  leaving   the  Shakers,  by  Reuben 
Rathbone,"  part  of  which  he  read  to  ieveral ;  and  came, 
when  I  was  from  home,  and  read  it  to  Hodgfon,  and  to 
his  and  to  my  wife.     My  father  alfo  borrowed  it  of  him 
and  read  it.     The  confequence  of  which  was,  he  entirely 
loft  what  little  faith  he  had.     He  now  informed  the  El- 
ders he  had  read  faid  book,  and  that,  if  the  author  had 
written  the  truth,  they  were  a  deceived,  deluded  people. 
Elder  Hezekiah  faid — "  We  were  acquainted  with  the 
"  author,  and  knew  his  life  and  conduct  while  he  was  a- 
"  mong  us.     For  a  time  he  was  a  faithful  man  ;  but  by 
*e  not  keeping  low  and  humble,  and  fuffering  himfelf  to 
"  be  lead  away  by  a  fenie   and  feeling  contrary  to  the 
"  gofpel ;  and  alfo,  being  naturally  of  an  afpiring  diipo- 
"  fition,  he  was  reaching  after  office  and  authority  in  the 
u  church  ;  which  he,  nor  no  one,  can  obtain  in  their  own 
"  will  and  time  ;  as  it  is  obtained  only  by  iuch  as  keep 
(i  humble,  according  to  the  words  of  Chrift,  The  leqfl  a- 
"  mong  you  Jball  be  greatefi — (Luke  ix.  48)  and  that  fuch 
"  mould  rife  in  the  order  and  gift  of  God  ;*  but  by  his 
"  not  keeping  in  the  gift  of  God  he  fell,  and  great  we 
"  believe  has  been  his  fall.     Likewife,  by  his  thus  giving 
"  way  to  his  afpiring  mind,  he  fo   loft  his   ftrength  and 
"  power  before  he  left  us,  as  to  be  overcome  in  the  flefh. 
"  It  is  clearly  to  be  feen,  that  it  was  the  flefh  that  cauied 
'*  him  to  leave  us  ;  for  he  took  a  female  away  with  him, 
"  whom  he  had  lived  with  contrary  to  his  faith,  and  foon 

*  My  father  little  knew  what  they  meant  by  the  gift  of  God, 


Ill 

%u  after  he  left  us  he  married  her.*  All  who  leave  us, 
"  or  the  way  of  God,  are  under  the  neceflity  of  fpeaking 
"  aguinft  us,  and  patching  up  fome  reafon  to  juftify 
"  themfelves  for  fo  doing.     But  all  thofe  who  forfake 

*  As  this  ftory  has  been  often  told,  and  undoubtedly  as  they 
will  continue  to  tell  the  fame  on  occauons  liVe  the  above,  there- 
fore I  think  it  would  not  be  right  if  I  did  not  let  the  man  here 
fpeak  for  himfelf.     Page  26,  he  fays  : 

"  I  have  underftood  that  it  has  been  intimated,  while  1  lived  in 
the  church  and  profeffed  to  be  flrong  in  faith,  that  I  lived  in  un- 
lawful connection  with  a  woman,  who  is  fince  my  wife.  Now  this 
appears  to  be  mean  and  ill  ufage,  and  beneath  the  church  of  Chrift, 
even  if  it  was  true.  You  may  remember,  doubtltfs,  fome  of  you, 
what  I  fpake  to  you  a  few  days  before  I  came  away.  I  told  you, 
if  any  of  you  had  any  thing  againft  me,  or  knew  any  wickednefs 
of  me,  to  tell  me  of  it  before  I  came  away,  fo  that  I  might  confefs 
it ;  and  not  ferve  me  as  you  did  others  3s  foon  as  they  were  gone, 
try  to  rake  up  every  thing  you  could  againft  them.  Now  why 
was  you  not  fo  kind,  if  you  knew  thefe  things,  as  to  tell  me  of  it 
while  I  was  with  you  ?  for  I  prefume  you  knew  as  much  about  it 
then  as  you  do  now.  However,  I  will  tell  you  the  Gmple  truth, 
as  I  expect  to  anfwer  it  to  God.  From  the  time  I  firft  profeffed 
Chriftianity  (which  was  a  year  or  two  before  I  heard  of  the  peo- 
ple called  Shakers)  to  this  day,  I  never  have  had  any  unlawful 
connection  with  any  woman ;  and  from  the  time  I  firft  knew  the 
Shakers  to  this  time,  I  never  defiled  myfelf  with  what  is  called  a- 
mong  you  effeminacy ;  neither  did  I  ever  know,  by  any  certain 
knowledge,  while  I  lived  with  you,  that  there  was  any  females  in 
the  church  or  any  where  elfe,  except  it  was  at  the  time  when 
there  was  a  gift  for  men  and  women  to  ftrip  naked  and  go  in  the 
water  together,  I  was  fometimes  a  Spectator,  and  perhaps 
might  obftrve  the  difference.  As  to  the  woman  who  is  now  my 
wife,  I  never  knew  whether  She  was  male  or  female  till  after  I  was 
legally  married  to  her.  As  to  my  making  any  agreement  with  her 
to  come  away  from  the  church,  1  never  did,  only  a  few  minutes 
before  I  came  away  ;  then  I  fpoke  with  her  and  gave  her  the  offer 
of  my  friendfhip  and  protection,  if  God  fpared  my  life,  if  it  was 
her  choice  to  follow  me  " 

As  to  what  Elder  Htzekiah  told  my  father  and  me,  of  his  being 
©f  an  afpiring  difpofition.  and  reaching  after  office  and  authority 
in  the  church,  he  fays,  page  ai  : 

"  I  came  to  a  refolution,  and  accordingly  carried  my  resolution 
into  effect,  and  gave  up  my  place  as  Elder  Brother,  June  $o,  1799; 
and  defired  all  not  to  look  to  me  for  any  help  or  counfel  as  they 
had  done,  but  to  labour  for  myfelf  onlyr  and  to  be  efteemed  ov.f. 
ef  the  leaft  of  all," 


112 

44  the  gofpel  and  fin  againft  the  gift  and  light  they  have 
u  received,  come  under  the  power  of  darknefs  ;  in  con- 
"  fequencj  of  which,  Judas-like,  their  hearts  become  fo 
"  darkened  and  their  eyes  blinded,  that  they  lofe  a  fenfe 
u  of  the  gofpel  and  way  of  God.  Indeed,  they  can  no 
44  more  fpeak  the  truth  than  Judas  could.  As  he  gave 
"  way  to  an  evil  fpirit,  an  evil  fpirit  entered  into  him  ; 
44  whereby  he  was  fo  blinded  and  under  the  power  of 
"  darknefs,  that  though  he  had  been  with  Chrift  and  had 
44  feen  his  works,  and  knew  he  was  the  Son  of  God,  yet 
•«  by  that  evil  fpirit  and  power  of  darknefs  he  was  con- 
44  drained  to  deny  Chrift  and  betray  him.  After  which 
"  he  was  brought  under  fuch  powerful  conviction  and 
(i  diftrefs,  that  he  confeffed  his  guilt,  and  bore  teftimony 
«  to  the  innocency  of  Chrift,  and  in  defpair  ended  his 
"  life.  Like  him,  many  in  this  day,  who  have  turned 
"  from  and  denied  the  way  of  God  and  Chrift  in  this  his 
44  fecond  coming,  have  pierced  themfelves  through  with 
"  many  forrows  ;  in  confequence  of  which,  fome  have 
44  become  delirious,  and  fome  have  died  in  defpair.  Ju- 
44  das  knew  that  Chrift  was  the  Son  of  God  ;  fo  do  thofe 
44  in  this  day  who  have  been  among  us,  who  have  tafted 
**  the  heavenly  gift,  and  have  experienced  fomewhat  of 
44  eternal  life,  return  again  to  the  world,  flefh,  and  devil, 
"  wallowing,  Hie  the  fow,  in  the  mire,  living  in  the  flefh  ; 
"  and  many  of  them  in  all  manner  of  iniquity.  Never- 
44  thelefs,  divers  of  them  have  been  conftrained  to  ac- 
44  knowledge  that  they  have  forfaken  the  way  of  God, 
44  (for  their  faith  they  cannot  lofe,  though  they  often  de- 
44  ny  it ;)  but  they  have  become  fo  bound  by  the  flefh 
41  and  the  power  of  darknefs,  that  they  are  holden  faft 
44  and  cannot  get  back.  As  the  apoftle  fays,  //  is  impof- 
"Jible  to  renew  them  again  to  repentance.  Whereby  they 
u  have  become  the  rnoft  loft,  funk,  and  miferable  of  all 
44  God's  creation  ;  daily  feeling  a  hell  within  them,  to 
44  which  thofe  in  the  world,  who  have  not  finned  againft 
il  fo  great  light,  are  ftrangers." 

They   told   my  father  if  he  would  go  with   them  to 

Lebanon,  they  would  fiiow  him  a  letter  R.  Rathbone 

wrote  and  fent  to  his  father  Valentine,   only  two   years 

»rc  he  left  them.     In  that  may  be  feen  what  his  faith 


*f3 

w"as,  and  how  he  bore  teftimony  to  that  which  he  has 
fince  turned  from  ;  alfo  his  travail  and  experience  in  the 
gofpel ;  all  in  direct  contradiction  to  his  book,  which  my 
father  had  read.  They,  with  me,  advifed  and  perfuaded 
him  to  go  with  them  to  Lebanon  and  fee  for  himfelf, 
whether  what  he  had  read,  and  the  reports  that  were 
fpread  abroad  refpecling  thefe  people,  were  true  or  not. 
Finally  he  confented  to  go  ;  and  rode  with  the  Elders  in 
their  fleigh. 

By  this  time  I  began  more  clearly  to  fee  into  the  real 
docTrine  and  difcipline,  or  government  of  the  church  ; 
and  how  and  in  what  manner  Chrift,  according  to  their 
faith,  had  made  his  appearance.  A  few  days  after  the 
Elders  left  us,  feveral  of  the  believers  being  together  and  , 
converting  concerning  the  Elders,  their  preaching,'  the 
counfel  they  gave  us,  &c.  I  told  them  I  had  not  been 
rightly  informed  by  the  Elders  and  brethren  refpe&ing 
a  material  pioint  of  their  faith.  For  I  had  been  taught 
to  underiland  and  believe,  that  the  fecond  appearing  of 
Chi  id  had  now  commenced  by  immediate  revelation  of 
his  fpiritand  power  individually,  according  to  each  one's 
underilanding,  faith,  and  obedience.  In  this  refpeel  it 
was  an  increafi ng  work,  a  greater  manifeftation  or  reve- 
lation of  the  fpirtt  and  power  of  God  in  the  hearts  of  be- 
lievers,  than  had  ever  been  before ;  whereby  they  were 
cemented  in  union,  and  empowered  to  ad  with  recVitude 
of  conduct,  according  to  the  prophetic  words  of  the  fcrip- 
tures,  "  Behold  the  days  come,  faith  the  Lord,  that  I 
will  make  a  new  covenant  with  the  houfe  of  Ifrael ;  not 
according  to  the  covenant  I  made  with  their  fathers." 
N.  B.  That  was  an  outward  covenant,  an  outward  min- 
iftration,  an  outward  leading.  "  But  this  (hall  be  the 
covenant  that  I  will  make  with  the  houfe  of  Ifrael ;  af- 
ter thofe  days,  faith  the  Lord,  I  will  put  my  law  in  their 
inward  parts,  and  write  it  in  their  hearts  ;  and  they  fhall 
teach  no  more  every  man  his  neighbour,  and  every  man 
his  brother,  faying,  know  the  Lord  ;"  (no  more  go  to 
the  pried  and  prophet)  "  for  they  (hall  all  know  me  from 
the  lead  of  them  unto  the  greateft" — Jer.  xxx.  31.  This, 
I  faid,  1  had  reafon  to  conclude  was  the  faith  of  the 
churc  h  from  what  the  Elders  told  me  the  fecond  time  I 
K  2 


li4 

went  to  fee  them,  i.  e.  "  for  all  to  live  up  to  the  hght 
"  God  has  given,"  &c.  And,  as  Elder  John  told  us 
fome  time  paft,  "  we  defire  and  recommend  you  to  look 
"  to  the  word  of  God  in  your  own  hearts,  and  not  to  us." 
And  I  have  hitherto  thought,  that  the  Llders  flood  in 
the  church  for,  and  that  their  bufmefs  was,  to  excite  or 
perfuade,  and  advife  believers  (i.  e.  believers  in  an  in- 
ward law  and  word  of  God)  to  be  obedient  thereto,  and 
to  examine  whether  their  order  and  example  was  confift- 
ent  with  the  fpiiit  of  Chrift  and  icriptures  of  truth. 

Brother  Hodgfon  replied, ."  the  defcription  thou  haft 
given,  is  juft  as  I  have  always  underftood  it." 

I  faid — Thou  with  me,  haft  been  very  much  miftak- 
en  ;  and  thofe  of  us  who  continue  in  this  defcribed  faith, 
will  not  be  owned  by  the  church.  I  perceive  they  have 
heretofore  fed  us  with  milk,  but  we  will  foon  have  fome 
meat  ;  and  I  think  they  have  flung  out  fome  pretty 
tough  pieces  already  ;  but  they  have  covered  them  in 
fuch  a  manner  with  milk,  that  you  have  not  feen  them, 
nor  chewed  them ;  but  I  have  got  hold  of  fome  pieces, 
and  find  them  exceedingly  tough  indeed.  I  was  a  iked 
what  the  faith  of  the  church  was,  and  wherein  they  dif- 
fered from  the  defcription  I  had  given. 

I  anfwered — Diametrically  oppofite.  But  as  I  have 
found  the  firft  link  of  the  chain,  I  can  the  eafier  find  the 
others ;  therefore,  I'll  begin  with  the  firft,  and  proceed 
on.  As  the  fpirit  and  power  of  God,  was  manifefted  in 
that  body  born  of  the  virgin  Mary  ;  fo,  and  in  a  greater 
meafure,  has  that  fame  power,  called  Chrift,  appeared 
the  fecond  time  in  a  prepared  body.  Firft  in  her  whom 
they  ftyle  the  firft  mother  of  the  church,  viz.  Ann  Lee, 
according  to  what  we  have  heard  the  brethren  aiTert  : 
"  That  me  received  the  greateft  gift  of  God  in  her  day  ;" 
and  that  they  believe  fhe  is  the  perfon  prophefied  of  by 
the  prophets,  particularly  by  David :  "  Hearken,  O 
daughter,  and  confider,  and  incline  thine  ear  ;  forget  al- 
io thine  own  people,  and  thy  father's  houfe  ;  fo  fhall  the 
king  greatly  defire  thy  beauty :  for  he  is  thy  Lord  ;  and 
worfhip  thou  him.  And  the  daughters  of  Tyre  fhall 
be  there  with  a  gift ;  even  the  rich  among  the  people 
ftiall  entreat  thy  favour.     The  king's  daughter  is  ail 


glorious  within  :  her  cloathing  is  of  wrought  gold.  She 
mall  be  brought  unto  the  king  in  raiment  of  needlework  : 
the  virgins  her  companions  that  follow  her,  fhall  be 
"brought  unto  thee.  With  gladnefs  and  rejoicing  fhall 
they  be  brought :  they  fhall  enter  into  the  king's  palace. 
Inftead  of  thy  father's  (hall  be  thy  children,  whom  thou 
mayeft  make  princes  in  all  the  earth."  St.  John  alfo 
fpeaks,  they  fay,  of  the  fame  perfon.  "  There  ap- 
peared a  great  wonder  in  heaven  ;  a  woman  clothed 
with  the  fun,  and  the  moon  under  her  feet,  and  upon 
her.  head  a  crown  of  twelve  ftars,"*  &c  to  the  end  of 
the  chapter.  And  this  is  what  St.  John  was  told  to 
come  and  fee,  under  the  character  of  the  bride,  the 
Lamb's  wife,-)*  with  many  other  paifages  of  fcripture 
prefigurative  of  this  perfon.  Alfo  by  her  obedience  and 
luffering,  fimilar  unto  Chrift,  fhe  opened  the  door  for 
admittance  into  the  gofpel  of  complete  and  finifhed  fal- 
vation,  and  became  the  mother  of  all  in  the  new  creation. 
While  fhe  lived,  obedience  to  her  was  taught  as  the  only 
way  to  obtain  falvation.  It  is  the  fame  now  ;  the  pres- 
ent mother  of  the  church  is  Lucy  Wright.  She  com- 
municates the  divine  gift  to  Abiathar  Babbot,  and  he 
to  Elder  Ebenezer  Cooley,  and  he  to  Elders  John  and 
Hezekiah,  and  they  to  us.  Previoufly  to  our  hearing 
the  Elders  preach,  and  having  faith,  they  were  men  of 
God,  and  believing  in,  and  receiving  the  word  they 
preached,  we  were  total  ftrangers  to  the  gofpel,  and  had 
never  received  any  light,  talent,  or  meafure  of  the  fpirit 
of  Chrift  in  our  hearts  (according  to  the  doctrine  of  the 
Quakers,  and  Methodifts,  and  fome  others)  that  would 
ever  fave  us  from  fin.  As  under  the  Mofaic  difpenfa- 
tion,  God  fpake  to  Mofes,  and  Mofes  delivered  the  words 
he  received  to  the  people,  or  to  the  Elders  and  priefts,  and 
they  to  the  people;  fo  is  the  order  of  God  in  this  church. 
Hodgfon's  wife  exclaimed — "  No  popery.  1  am  not 
going  to  be  led  by  popes.  If  it  be  true  what  you  fay, 
it  is  juft  as  it  is  in  the  popifh  church  ;  confefling  of  fins, 
obedience  to  the  clergy,  and  they  to  the  pope  j  I  fee  no 
difference,  it  is  juft  fo  now." 

*  Rev.  xii.  I.  f  xix.  7,  and  xxi.  9. 


n6 

I  replied,  True,  our  brethren  fay  "the  Romifh  church 
w  have  got  the  order  of  God,  which  has  been  handed 
"  down  by  tradition  from  the  apoitles  ;  but  the  power 
"  they  have  loft."  As  to  confefling  and  forgiving  fins, 
after  Peter  had  confelTed  Chrilt  to  be  the  fon  of  the  liv- 
ing God,  Chrift  told  him,  "  Flefh  and  blood  hath  not 
revealed  this  unto  thee,  but  my  Father  which  is  in  heav- 
en. On  this  rock,"  i.  e.  on  that  revelation  or  fpirit  of 
God  by  which  Peter  fpake,  "  I  will  build  my  church," 
&c.  :  "  and  I  will  give  unto  thee  the  keys  of  the  king- 
dom of  heaven  :"  i.  e.  unto  Peter  and  all  his  fuccelTors, 
(not  fucceiTors  by  gei  eration,  but  by  regeneration)  or 
who  retained  or  poiTeiTed  that  revelation  which  Peter 
poffeiTed  :  "  and  whatsoever  thou  fhalt  bind  on  earth," 
i.  e.  being  under  the  influence  of  that  fame  revelation  or 
fpirit  of  God  in  man,  leading  and  directing  him,  "  fhali 
be  bound  in  heaven  :  and  whatfover  thou  fhalt  loofe  on 
earth,"  (by  the  fame  fpirit  Mill)  "  fhall  be  loofed  in  heav- 
en."—  (Matt.  chap,  xvi.)  We  read  of  the  fame  author- 
ity given  unto  the  apoftles  in  chap.  xx.  of  St.  John's 
gofpel,  after  they  had  received  the  Holy  Ghoft.  There- 
fore, by  the  Holy  Ghoft,  "  Whole  foever  fins  ye  remit, 
they  are  remitted  unto  them  ;  and  whofe  foever  fins  ye 
retain,  they  are  retained."  As  this  church  profefs  to 
have  the  fame  revelation  reftored,  that  was  given  unto 
the  apoftles,  and  that  in  an  increafed  degiee  ;  by  which, 
in  her  miniftration,  fhe  is  inverted  with  the  fame  author- 
ity :  and  I  teli  you  further,  all  judgment  is  in  the  church. 
The  miniftruion  will  judge  us,  and  all  men  living,  ei- 
ther in  this  world,  or  world  of  fpirits  ;  i.e.  they  will 
judge  and  condemn  the  principle  of  evil  in  all  men,  and 
the  foul  in  its  adherence  to  it. 

Hark  what  the  apoftle  fays,  and  which  I  have  often 
h'-ard  the  old  brethren  quote  :  "  Do  ye  not  know,  that 
the  faints  fhall  judge  the  world  :"  and  in  the  next  verfe 
he  goes  further  yet,  for  he  fays,  "  Know  ye  not  that 
we  fhall  judge  angels  ?  how  much  more  things  that  per- 
tain to  this  life."  And  I'll  tell  you  the  faith  of  the 
church  further,  for  I  have  got  hold  of  the  chain,  and 
can  follow  on  link  after  link,  not  only  as  it  extends  thro* 
this  world,  but  far  into  the  other.      God  never  will  be, 


ii7 

known,  or  feen  In  time  nor  eternity  any  farther  or  more, 
than  in  his  faints  and  angels  ;  for  he  ever  has,  doth  ftill, 
and  ever  will  manifeft  himfelf  through,  or  by  fome  me- 
dium. The  whole  creation  is  to  us,  as  far  as  we  behold 
it,  a  manifeftation  of  God.  According  to  Pfalms,  "  The 
heavens  declare  the  glory  of  God,  and  the  firmament 
fheweth  his  handy  work."  As  to  his  purity  and  fpiritu- 
ality,  the  man  Chrift,  or  in  him,  was  a  greater  manifef- 
tation and  revelation  of  God,  than  had  ever  been  before. 
As  this  is  the  fecond  coming  of  Chrift,  it  is  an  increafmg 
work,  and  a  greater  manifeftation  or  revelation  of  God 
to  the  deftru&ion  of  fin,  particularly  in  the  miniftration 
refiding  at  Lebanon,  than  ever  there  has  been  in  any 
church  fince  the  creation  of  the  world. 

One  faid — "  I  fear  you  have  got  hold  of  the  wrong 
chain."  1  replied — I  believe  I  have  got  hold  of  the 
right  one,  and  you  will  know  hereafter,  if  you  continue 
in  the  faith.  The  doctrines  of  the  church  will  be  taught 
you,  as  you  become  able  to  receive  them. 

As  to  confefling  fins  to  the  Elders,  they  having  the 
fpiiit  of  God,  by  that  fpirit  they  forgive  fins  ;  i.  e  if  they 
feel  the  fpirit  of  forgivenefs  towards  us,  and  union  with 
us,  they  bind  us  on  earth,  or  receive  us  as  members  of 
the  church,  or  (according  to  our  faith  and  obedience) 
own  us  in  union  ;  we  then  become  owned  in  heaven. — . 
Thofe  who  by  continued  difobedience,  are  caft  out  by 
the  Elders,  they  feeling  no  union  with  them,  or  further 
gift  for  them,  are  caft  out  in  heaven.  In  fhort,  the  fpir- 
it of  God  in  all  refpecls,  accords  in  the  faints  in  this 
world,  and  world  of  fpirits  :  they  are  all  of  one  fpirit, 
and  all  in  union. 

One  faid — "  If  all  you  fay,  be  true,  refpecting  the 
faith  of  the  people,  I  have  done  with  them." 

I  replied — What,  "  done  with   them,"  becaufe   I  tell 

you  they  profefs  to  have  the  revelation  of  God,   and  in 

what  manner  they  have  received  and  pofTefs  that  revela- 

-ujr.        —      •  «•  •  e  i  z  true,  it  is  the  very  point  that  fhould 

j  faith  ;  for   what  are   a   people  the 

vietr  profeilion,  if  they  have  not  the  fpirit  of 

.  r  What  is  a  church,  deftitute  of  the  fpirit  of  Chrift  ? 

s  it  not  anti-chrifl  ?     But  to  return  to  the  doctrine  re* 


11$ 

fpecting  the  miniftration,  and  obedience  to  it.  Thougla 
this  has  not  been  plainly  preached  to  us,  yet  we  might 
have  feen  it  was  their  faith,  by  the  way  they  have  talked 
round  about,  and  fome  words  they  have  dropped  ;  for, 
according  to  a  common  faying,  "  a  word  to  the  wife,  is 
fufficient."  If  I  had  been  wife,  I  might  have  feen  fome- 
time  ago,  that  this  was  the  doctrine,  and  faith  of  the 
church  ;  but  they  hindered  me  from  coming  to  fuch  a 
eonclufion,  by  repeatedly  faying — "  We  muft  act  our 
"  own  faith  :  we  muft  do  what  we  believe  and  feel  to 
"  be  right ;  and  not  do  any  thing  we  believe  to  be  wrong, 
"  or  that  we  feel  convicted  for.  We  muft  look  to  the  word 
"  of  God  in  our  own  hearts,  and  not  to  them  ;  for  they 
**  were  pooi  fallable  creatures."  But  I  expect  thecaufe 
of  their  not  preaching  their  real  faith,  was  fearing  we 
would  not  be  able  to  receive  it ;  according  to  what  we 
have  often  heard,  cf  "  Feeding  fir  ft  with  milk,  and  af- 
terwards with  meat." 

A.  Hendrickfon,  a  zealous  believer,  fa  id — "  I  do  not 
believe  the  Elders  have  ever  been  deceitful  with  us.  I 
believe  they  will  never  preach  any  doctrine  contrary  to 
what  they  have  preached." 

I  replied — I  hope  they  never  will,  and  wifh  I  may 
never  difcover  deceit  in  any  refpect.;  if  I  do,  I  furely 
fhall  lofe  my  faith.  But  as  to  the  doctrine,  1  am  much 
miftaken  if  I  have  not  heard  fomething  contrary  to  what 
they  firft  preached  already.  If  what  I  have  faid  refpect- 
ing  the  faith  be  true,  [  alTert  it  is  diametrically  oppofite 
to  what  they  taught  at  firft.  I  heard  nothing  about  a 
miniftration  and  obedience,  except  a  few  words  from 
B  Youngs ;  and  he  reprefented  it  as  leaving  all  to  the 
dictates  of  the  fpirit  of  God  in  our  own  hearts.  I  believe 
we  fhall  find  the  order  and  government  of  the  church 
to  be  abfolute  ecclefiaftical  monarchy.  We  fhall  be  led 
on  until  we  have  to  give  up  every  thing,  and  are  ftrip- 
ped  as  naked  as  we  were  born  :  that  is,  we  muft  come 
to  have  an  implicit  faith  in  the  n  r~ ?  ^e- 

dient  to  the  Elders  in  all  things   thai 
or  thought  of,  whether  appearing  right  .. 
We  muft  lie  open  to  their  teaching,  -aid  becorj 
§re  as  clay  in  the  hand  of  the  potter.     As  I  hearcf  c*. 


ii9 

©f  the  brethren  (namely,  S.  Wells)  fay,  not  long  fmce  i 
'*  The  gofpel  is  juft  like  a  tunnel ;  the  farther  in,  the 
narrower  it  grows."  As  you  have  often  heard,  that  it 
is  a  ftraight  and  narrow  way  ;  yea,  you  will  find  it  nar- 
rower rhan  you  have  any  conception  of  at  prefent.  Your 
very  life  will  be  taken  from  you,  according  to  the  words 
of  Chrift  :  "  He  that  loleth  his  life,  mail  find  it."  The 
foul  and  body  of  fin,  muft  become  feparated  arunder — 
(Heb.  iv.  12.)  This  is  their  faith;  and  all  brought  a- 
bout  by  obedience  to  the  word  preached.  AKo,  no  foul 
has  any  word  of  God,  outward  or  inward,  talent  or  light, 
that  will  finally  fave  it.  Without  the  hlders,  we  are 
totally  helplefs,  and  can  do  nothing  as  to  our  falvition. 
No  creature  can  be  faved  from  fin,  (though  he  ftrive, 
pray,  and  labour  to  live  near  God,)  but  by  having  faith 
in  the  fecond  coming  of  Chrift,  revealed  through  the 
rniniftration,  as  I  have  already  explained.  Alfo  having 
faith  that  they  are  men  of  God,  hiving  the  revelation  of' 
God,  and  in  faith  receiving  the  word  they  preach,  and 
being  obedient  to  the  fame,  is  the  only  way  to  be  faved  ; 
and  without  this  faith  and  obedience,  there  is  no  falva- 
tion  for  any  creature  under  heaven. 

One  afked  me — "  What  then  has  become  of  all  thofe 
who  have  died  before  the  opening  of  this  gofpel  ?" 

I  anfwered—  As  I  conceive  the  faith  of  the  church  to 
be,  all  who  have  lived  up  to  their  light  and  knowledge., 
or  according  to  the  light  of  the  day  and  difpenfation  in 
which  they  lived,  have  found  juftification,  and  died  in  a 
meafure  of  peace.  But  as  to  a  travail  in  regeneration, 
they  have  fallen  as  afleep.  According  to  a  text  which 
I  have  often  heard  them  quote  :  "  That  we  which  are 
alive,  and  remain  unto  the  coming  of  the  Lord,  (hall  not 
prevent  them  which  are  afleep — (  i  The/T.  iv.  .  5  )  They 
with  us,  may  receive  the  power  of  the  gofpel  of  Chrift's 
fecond  coming,  enter  in  the  work  of  regeneration,  and 
experience  a  refurrection  to  eternal  life :  but  firft  they 
muft  confefs  their  fins. 

I  was  afked — "To  whom?"  I  answered — To  the 
rniniftration,  who  receive  the  gofpel  of  the  fecond  com=> 
ing  of  Chriil  in  this  world,  and  knew  firft  for  themfelves, 
falvation  from  all  fin,  and  a  refurreclion  to  life  eternal* 


120 

and  have  entered  the  heavens.  Yea,  I  have  been  told 
by  feme  of  the  elderly  brethren,  that  many  lpiriis  con- 
fefTed their  fins,  to  the  firft  mini  ft  ration,  viz.  Ann  Lee 
and  James  Whittaker,  before  chey  departed  this  life. — 
Now  I  will  tell  you  a  ftory  verbatim  as  it  was  told  me 
by  an  old  believer :  "  Some  time  in  the  laft  \merican 
"  war,  the  mother  of  the  church  Ann  Lee,  was,  on  ac- 
"  count  of  her  faith,  imprifoned  in  a  fort  at  Albany. 
*  At  that  time,  a  certain  captain,  going  to  the  north- 
"  ward  with  a  company  of  men,  to  afltft  General  Gates 
"  againft  Burgoyne,*  vifited  the  mother  in  her  place  of 
"  confinement,  and  had  conveifation  with  her,  and  final- 
"  ly  received  fo  much  faith,  that  he  promifed  her  as  foon 
"  as  he  could  get  releafed  from  the  army,  he  would  come 
"  and  confefs  his  fins,  and  join  her  people  :  but  he  was 
"  killed  in  the  battle.  Fourteen  days  after,  he  came  in 
"  fpirit,  and  confefTed  his  fins  to  her  ;f  fo  he  was  fa- 
"  voured  to  make  good  his  promife"  And  I  have  like- 
wife  been  told  that  many  thouiands  confefTed  to  James 
Whittaker  before  he  died. 

Now  the  Elders  have  preached  to  me,  that,  "  there 
M  is  but  one  way  for  all  fouls  to  enter,  and  that  is  by 
"  confeffing  their  fins  :  this  is  the  firft  flep  ;  and  thou- 
"  fands,  who  have  profeffed  to  be  chriftians,  have  been 
"  fo  far  miftaken,  that  they  have  never  taken  one  ftep  ; 
"  they  lived  and  died  with  their  fins  covered.  Confef- 
"  fion  is  the  door  ;  and  the  firft  ftep  into  the  door  of  the 
"  kingdom  of  heaven :  and  whofoever  climbeth  up  fome 
"  other  way,  the  fame  is  a  thief  and  a  rvbber" — (John  x.  l.) 

In  order  to  have  a  right  underftanding  refpecting  this 
doctrine,  and  the  faith  in  general,  you  fhould  know,  that 
the  work  of  falvation,  by  the  firft  coming  of  Chrift,  was 
not  completed.     The  new,  or  fpiritual  creation,  in  order 

*  This  account  was  not  given  me  quite  correct.  The  officer 
was  Colonel  Brown,  of  Pittsfield ;  fliot  at  Stone-Arabia,  near 
Johnftown,  under  the  command  of  General  Schuyler. 

f  A  fhort  time  after,  two  of  the  brethren  were  deputied  by  the 
mother,  to  go  to  Pittsfield  and  inform  Col.  Brown's  family  that  he 
had  returned  in  fpirit.  and  confefTed  lus  fins,  and  was  in  the  faith 
and  travail  with  the  church. 


121 

for  the  great  work  of  regeneration,  was  not  finiihed,  no 
more  than  the  natural  creation  was  finiihed  when  the  firft 
Adam  was  created  :  while  Adam  flood  alone,  there 
could  be  no  generation ;  but  after  Eve  was  formed,  na- 
tural creation,  in  order  for  generation,  was  completed. 
Chrift  is  the  fecond  Adam,  and  fpiritual  Father  in  anew 
creation.  People  think  they  aie  going  to  be  regenerat- 
ed, made  whole,  and  finally  faved,  without  the  fecond 
Eve,  the  fpiritual  Mother,  and  before  fpiritual  creation 
is  finiihed,  which  muft  be  in  order  for  regeneration. — 
Now  as  Adam,  without  Eve,  could  not  increafe  in  gen- 
eration, fo  neither  could  the  fecond  Adam,  without  the 
fecond  Eve,  increafe  in  finiih?d  regeneration.  Our  great 
divines,  with  all  their  learning,  have  never  been  able  to 
make  this  difcovery,  though  the  apoftle  gives  a  broad 
hint  of  it,  "  Neither  is  the  man  without  the  woman,  nor 
the  woman  without  the  man  "  N.  B.  In  the  Lord — 
i  Cor.  xi  ii — that  is,  in  the  work  of  redemption.  Thus 
you  fee,  according  to  the  faith,  the  work  of  God,  in  or- 
der for  the  falvation  and  complete  redemption  of  fallen 
men,  was  not  finiihed  in  the  firft  coming  of  Chrift  ;  which 
difpenfation  was  but  as  waters  to  the  loins.  According 
to  Elder  Meacham's  concile  ftatement,  this  is  called  the 
third  difpenfation  ;  the  myftery  and  work  of  God  is  not 
yet  finiihed,  though  "  Chrift  received  power  and  author- 
ity to  adminifter  the  power  of  the  refurre&ion,  and  e- 
ternal  judgment  to  all  the  children  of  men  :"  but  it  is 
only  meant  thereby  as  a  beginning  of  the  work  of  God 
in  this  difpenfation  ;  for  it  is  faid  fhortly  after,  "They 
who  were  obedient  to  that  form  cf  doctrine,  &c.  were  in 
the  travail  of  the  resurrection  and  redemption  of  the 
body  "  But  if  I  can  underftand  Elder  Meacham's  dif- 
courfe,  before  recited,  they  did  not  attain  a  full  and  com- 
plete redemption  ;  only  were  in  the  travail  of  it,  and  at- 
tained according  to  the  power  of  that  difpenfation.  Ac- 
cording to  the  apoftle,  "  Even  we  ourfelves  groan  withia 
ourfelves,  waiting  for  the  adoption,  to  wit,  the  redemp- 
tion of  our  body" — Rom.  viii.  23.  They  were  in  that 
day  and  difpenfation,  as  firft  fruits  of  the  fpirit  in  the 
work  of  redemption.  According  to  the  apoftle  James, 
i<  l8>  "  Of  his  own  will  begat  he  us  with  the  word  of 
L 


122 

truth,  that  we  mould  be  as  a  kind  of  firft  fruits  of  his 
creatures. "  The  fullr.efs  of  time  was  not  then  come  ; 
the  myftery  of  God,  in  man's  falvation,  was  not  finifhed; 
before  it  was  to  be,  a  falling  away  from  the  power  in 
which  the  church  then  ftood,  was  fpoken  of.  But  now  the 
time  is  come,  in  which  I  teil  you  plainly,  that  I  believe 
it  is  their  faith  that  Ann  Lee  is  the  fecond  Eve  and  firft 
Mother  of  all  in  regeneration  ;  and,  as  i'uch,  is  the  fub- 
ject  of  fcripture  prophefies,  as  I  have  already  mentioned. 
Thus  the  work  of  God  is  finifhed.  As  it  is  expreffed  in 
the  concife  ftatement,  "  It  will  be  a  decilive  work,  to  the 
"  final  falvation  or  damnation  of  all  the  children  of  men; 
"  which,  according  to  the  prophefies  rightly  calculated 
%<  and  truly  underftood,  began  in  the  year  of  our  Saviour 

-  I747-" 

Now  according  to  the  difcourfe  of  Elder  Meacham, 
in  which  he  refers  us  to  Daniel  and  the  Revelations,  re- 
ference muft  be  had  to  the  prophetic  numbers  of  the 
time,  times  and  an  half — Dan.  xii.  7 — and  of  two  thou- 
fand  three  hundred  days — Dan.  viii.  14 — one  thoufand 
two  hundred  and  ninety  days,  and  one  thoufand  three 
hundred  and  thirty-five  days — ib.  xii.  11,  12:  and  the 
forty-two  months  and  one  thoufand  two  hundred  and  fix- 
ty  days,  mentioned  by  St.  John  in  the  Revelations,  xi.  2, 
3.  To  rightly  calculate  thefe  prophetic  numbers,  as  the 
church  profefs  to  underftand  them,  I  expect  they  muft 
be  calculated  in  the  following  manner  ;  but  firft  a  few 
preparatory  words  are  necefTary  :  the  time,  times  and  an 
half,  by  Daniel,  muft  be  underftood  as  equivalent  to  for- 
ty-two months,  by  St.  John.  Time,  times  and  an  half, 
are  three  prophetic  years  and  an  half,  and  three  prophet- 
ic years  and  an  half,  are  twelve  hundred  and  fixty  days; 
which  days,  in  this  and  the  other  numbers,  muft  be  un- 
derftood to  be  years  ;  which  is  confonant  to  all  the  com- 
mentators 1  have  feen.  Thus  far  premifed,  I  proceed  to 
a  brief  calculation  of  thefe  numbers  anfwering  to  the 
faith  of  our  brethren  refpe&ing  them. 

The  prophetic  numbers  muft  be  confidered  as  refer- 
ing  or  pointing  to  three  periods  of  time.     Firft,  to  a  pre- 


123 

paratory  period ;  fecond,  to  a  time  at  which  this  work 
actually  commenced  ;  and  thirdly,  to  the  time  the  church 
was  brought  into  its  prefent  order. 

I  can  the  eafier  perform  this  difficult  talk  by  referring 
to  the  concife  ftatement,  or  difcourfe  of  Elder  Meacham, 
where  it  is  faid,  "  The  falling  away  began  foon  after  the 
"  apoftles,  and  gradually  increafed  until  about  the  year 
"  457,  at  which  time  the  power  of  the  church  of  Chrifl 
"  was  fcattered  and  loft."  Which  I  think  very  proba- 
ble, (as  it  was  fhortly  after  Conftantine  openly  profened 
Chnfttanity  ;  then  the  church  was  no  longer  perfecuted, 
but  was  protected  and  favoured  by  the  civil  power :  this 
proved  the  fatal  means  of  corrupting  the  doctrines  and 
relaxing  the  difcipline  of  the  church  ;  many  became 
Chriftians,  or  pretended  to  be  of  the  religion,  only  be- 
caufe  it  was  the  religion  of  the  empire,*)  as  from  this 
time,  according  to  St.  John,  Rev.  xi.  3,  the  "  two  witnefTes 
have  prophefied  in  fackcloth,"  and  they  fo  were  to  con- 
tinue forty  and  two  months,  i.  e  the  man  and  the  wo- 
man, for  the  fir  ft  and  fecond  coming  of  Chrift  ;  or  thofe 
who  have  been  faithful  in  this  time  to  teftify  againft  fin. 
According  to  St.  John,  in  the  fifth  verfe  of  the  thirteenth 
chapter,  "  Power  was  given  by  the  dragon  unto  the  beaft. 
to  continue  forty  and  two  months,  and  to  flay  the  wit- 
nefTes— Rev.  vi.  9  :  agreeing  with  Daniel,  feventh  chap, 
and  twenty-fifth  verfe,  "  Unto  the  beaft  fhall  be  given  a 
time,  time  and  dividing  of  time."  Daniel  heard  a  ques- 
tion afked,  "  How  long  (hall  it  be  to  the  end  of  thefe 
wonders?"  (that  is,  the  wonders  of  the  finful  reign  of 
the  beaft)  and  the  anfwer  was,  "  a  time,  times  and  an 
half;"  at  the  expiration  of  which  time,  he  "  (hall  accom- 
plifh  or  end  in  fcattering  the  power  of  the  holy  people" 
— Dan.  xii.  6,  7.  Now  as  1  have  faid  before,  a  time, 
times  and  an  half,  and  likewife  forty-two  months,  are 
three  years  and  an  half;  now  three  years  and  an  half  are 
twelve  hundred  and  fixty  days,  and  thofe  days  are  twelve 
hundred  and  fixty  prophetic  years.  Computing  thefe 
years  from  457,  they  will  lead  us  down  to  the  year  of 
Chrift  17 17,  which  is  the  firft  period  of  time,  when   the 

*  See  Mofheim's  Eccl.  Hiftory. 


124 

way  began  to  be  prepared  for  the  fecond  coming  of 
Chrift,  fimilar  to  John  the  Baptift  preparing  the  way  to 
Clirtft  in  his  firir.  corning.* 

The  prophetic  numbers  of  the  fecond  period  of  time, 
when  this  work  actually  commenced,  are  given  by  Dan- 
iel in  the  eighth  and  twelfth  chapters.  In  the  eighth 
chapter  he  gives  the  fame  account  of  the  reign  of  the 
bead,  as  before,  under  the  character  of  the  ram  and  he- 
goat.  Alfo  he  heard  one  faint  afk  another  faint,  "  How 
long  mail  be  the  vifion  concerning  the  daily  facrifice,  and 
the  tranfgreffion  of  defolation  to  give  both  the  fan&uary 
and  hod  to  be  trodden  under  foot  ?"  and  the  anfwer  was, 
"  Unto  two  thoufand  and  three  hundred  days,  then  (hall 
the  fancluary  be  cleanfed."  The  two  thoufand  and  three 
hundred  days,  which  are  as  I  have  faid  two  thoufand 
and  three  hundred  prophetic  years,  are  to  be  reckoned 
from  the  time  the  prophefy  was  given,f  which  ends  at 
the  commencement  of  the  year  1 747  ;  when,  according 
to  the  concife  ftatement,  this  work  began. 

The  angel  informs  Daniel,  ( 1  2th  chap.  1  ith  ver. )  that 
"  From  the  time  the  daily  facrifice"  (i.  e.  of  obedience 
to  God)  "  fhall  be  taken  away,  and  the  abomination,, 
(the  fpirit  of  anti-chrift)  "  that  maketh  defolate  fet  up, 
there  lhall  be  a  thoufand  two  hundred  and  ninety  days." 
Which  calculating  from  457,  when  "  the  abomination 
that  maketh  defolate  was  fet  up,"  the  time  ends  at  the 
year  1  747,  the  lame  as  the  number  two  thoufand  three 
hundred.  There  is  ftill  another  period  of  time,  fpoken 
of  by  St.  J.^hn,  when  "the  myftery  of  God  Ihould  be 
finimed"—  Rev.  x.  7  ;  and  accoidingto  Daniel,  "  BlelT- 
ed  is  he  that  waiteth  and  cometh"  to  this  time,  that  is, 
to  the  end  of  thirteen  hundred  and  thirty -five  days  or 
years.  Which  calculating  from  457  as  before,  brings  us 
to  1792;  when  they  fay  the  church  was  brought  into 
fuch  order,  and  that  falvation  attained,  which  the  world 
can  form  no  idea  of ;  and  at  which   time   all  prophefy 

*  What  thefe  preparations  were  will  be  ften  hereafter. 

f  According  to  Bifhop  Uflier's  chronology,  about  the  year  553 
fcefore  Chrift. 


125 

grids,  except  fuch  as  will  be  more  and  more  amply  ful- 
filled as  the  work  increafes  ;  one  of  which  is,  Daniel  vii. 
26,  27,  "  But  the  judgment  fhill  fit,  and  they,"  that  is, 
the  faints,  "  mail  take  away  his  dominion/'  i  e.  the  do- 
minion of  the  beaft,  "  to  confume  and  deftroy  it  unto 
the  end.  And  the  kingdom  and  dominion,  and  the 
greatnefs  of  the  kingdom  under  the  whole  heaven,  Ca all 
be  given  to  the  people  of  the  faints  of  the  Moil  High, 
whofe  kingdom  is  an  everlafting  kingdom,  and  all  do- 
minions mail  ferve  and  obey  him." 

Much  more  might  be  faid  on  this  fubjecl,  as  allufions 
to  this  day  are  to  be  found  in  many  parts  of  fciipture. 
But  I  (hall  conclude  nearly  in  the  words  of  Daniel,  vii. 
28,  "  "Hitherto"  (that  is,  all  dominions  ferving  and  o- 
beying)  "  is  the  end  of  the  matter.  As  for  me"  Thom- 
as, "  my  cogitations,"  in  often  pouring  over  the  proph- 
efies  refpecting  this  day,  have  "  much  troubled  me,  but 
I"  have  often  "kept  the  matter"  and  mufed  it  "in  my 
heart." 

I  have  been  told  by  feveral  of  die  brethren,  that  be- 
fore they  heard  of  thefe  people  they  were  convinced  that 
the  time  fpecified  in  thefe  prophetic  numbers,  was  pall ; 
therefore  the  millennium  muft  have  commenced  among 
fome  people  fome  where  on  earth  ;  and  when  they  found 
thefe  people,  and  heard  their  teftimony,  they  rejoiced, 
and  joined  them. 

Now  all  the  fons  and  daughters  of  Adam  will  have  to 
come  to  this  laft  and  final  display  of  God's  grace,  and 
confefs  their  fins,  either  in  this  world,  or  to  the  miniftra- 
tion  in  the  world  of  fpirits ;  and  then  commences  their 
travail  and  final  falvation,  and  not  before.  For  before 
the  opening  of  this  gofpel,  and  founding  of  the  leventh 
trumpet — Kev.  xi.  15,  none  were  ever  admitted  into 
heaven.  "  No  man,"  faith  Chrift,  "  hath  afcended  up 
to  heaven  but  he  that  came  down  from  heaven" — John, 
iii.  13.  and  the  apoftle  tells  us  exprefsly,  "  David  is  not 
afcended  into  the  heavens" — Acts  ii.  34.  Daniel  was 
told  to  wait  the  thirteen  hundred  and  thirty- five  days  in 
which  time  he  fhould  reft,  and  at  the  end  of  the  days  he 
mould  ftand  in  his  lot ;  and  the  leaft  in  this  work  and 
difpeniation  is  greater  than  John  or  any  one  you  can, 

L  2 


126 

mention  in  inferior  or  back  difpenrations.  Alfo  as  fouls 
in  this  world,  or  world  of  fpirits,  a  me  to  this  finifhed 
work  of  God,  then  their  refurrection  commences,  and 
they  travail  or  increafe  in  wiidom,  holinels,  ar.d  purity 
eternally.  Thofe  who  have  the  gofpel  offered  to  them, 
(for  all  will  have  the  offer  of  it  either  in  time  or  eterni- 
ty) and  do  not  receive  it,  (no  matter  how  great  their 
reputation  as  Chriftians  has  been)- will,  as  they  continue 
to  rejecl  it,  travail  from  God  into  fuch  a  {fate  of  mifery 
and  darknefs,  called  hell,  that  finally  they  will  be  con- 
quered, give  up  and  become  poor  humble  fouls,  and 
thankfully  accept  of  the  leaft  drop  or  crumb  to  alleviate 
their  mifery.  Then  the  mercy  of  God,  in  the  order  of 
God  through  his  minitlers,  will  reach  them  ;  and  then 
by  confeffing  their  fins,  and  receiving  the  gifts  of  God, 
they  will  arife  out  of  that  miferable  loft  ftate,  and  trav- 
ail, as  1  have  faid  of  others.  Thus  every  ftiff  knee  will 
have  to  bow,  and  every  tongue  will  have  to  confels — 
Rom.  xiv.  1 1  ;  and  when  death  and  hell  have  given  up 
all  their  dead — Rev  xx.  13  ;  when  all  fouls  have  bowed 
to  and  acknowledged  the  gofpel,  bowed  to  the  conquer- 
ing power  of  Chrift,  then  even  the  fallen  angels,  if  any 
there  be,  will  become  fo  humbled  that  the  mercy  of  God 
will  reach  them,  and  his  goodnefs  fave  them  in  the  man- 
ner before  defcribed. 

A  Reply — '"You  feem  to  exprefs  a  doubt  of  there  be- 
ing any  fallen  angels." 

I  an  wered — By  examining  of  the  doctrines  advanced 
by  our  brethren,  concerning  the  evil  nature  in  man,  I 
am  inclined  to  think,  that  thofe  who  have  a  thorough 
knowledge  of  the  faith,  do  not  believe  there  is  any  devil 
or  fallen  fpirit,  except  the  evil  nature  in  man,  and  his  fallen 
spirit  from  its  original  rectitude. 

What  I  conceive  to  be  their  belief  concerning  fallen 
angels,  I  will  endeavour  briefly  to  explain. 

The  body  of  \dam  was  of  the  earth,  earthy — (  \  Cor. 
xv.  47 )  ;  his  foul  was  from  God.  He  was  created  male 
and  female — (Gen.  i.  27)  the  female  was  feparated,  or 
taken  out  of  the  body  of  Adam.  She  alfo,  of  courfe, 
was  of  the  earth,  earthy,  and  was  likewife  endued  with 
a  rational  foul.     Adam  was  commanded  to  yield  obe^- 


127 

dience  to  God,  and  no  one  thing  beneath  him.  Eve  was 
commanded  to  yield  obedience  to  Adam,  and  to  God 
through  him.  To  Adam  was  given  the  dominion  over 
all  creatures,  and  over  all  the  earth  ;  and  the  woman  was 
given  unto  him  as  an  help  to  lubdue,  and  keep  ali  th-ngs 
In  fubjection  under  them  :  but  fhe  neglected  her  duty, 
and  debafed  her  noble  !oui,  by  yielding  obedience  to  her 
nature,  which  was  of  the  earth  ;  and  Adam  did  the  fame 
by  yielding  to  her  :  in  confequence  of  which,  they  both 
became  fallen  creatures,  fallen  from  that  angelic  ftate  in 
which  they  were  created.  Instead  of  theii  continuing 
under  the  order  and  government  of  the  fpirit  and  pure 
law  of  God,  they  came  under  the  order  and  law  by 
which  the  brute  creation  are  governed  ;  which  order  and 
law  for  them  was  good,  as  every  thing  was  good  ac- 
cording to  its  kind — (Gen.  i.  24)  and  while  remaining 
in  the  ftate  that  God  had  placed  them.  But  when  our 
firft  parents  debafed  the  dignity  of  their  rational  fouls, 
by  becoming  governed  by  the  fame  earthly  nature,  by 
which  the  brute  creation  were  governed,  then  to  Adam 
and  Eve  this  nature  was  evil.  Therefore,  this  debafe- 
ment  of  their  rational,  immortal,  and  angelic  fouls,  was 
the  caufe  of  fhame.  It  is  alfo  the  fame  that  caufes  fhame 
in  all  their  pofterity.  Thus  you  fee  according  to  this 
doctrine,  that  which  was  the  fin  of  our  firft  parents,  has 
been  the  fin  of  all  mankind  ever  fince.  Inftead  of  keep- 
ing in  the  fpirit  and  light  of  the  fpirit,  they  fell  into  na- 
ture and  nature's  darknefs  :  and  this  is  what  our  breth- 
ren call  the  man  of  fin,  which  has  become  fet  up  in  the 
temple  of  God,  captivating  and  ruling  every  faculty  of 
his  foul.  Though,  as  I  faid  before,  all  things  in  the 
world  are  good  in  the  order  in  which  God  placed  them  ; 
but  when  man  becomes  governed  by  them,  they  become 
evil,  or  the  foul  fins  in  yielding  to  any  thing  beneath 
God  ;  indeed,  this  is  according  to  the  doctrine  of  many 
others.  They  fay  "  We  are  to  love  God  fupremely,  and 
not  to  place  our  affections  on  any  creaturely  enjoyments. 
We  are  to  be  led  by  the  fpirit  of  God,  and  not  by  the 
things,  and  fpirit  of  the  world.,,  Thus,  if  what  I  have 
ftated  be  true,  we  need  not  go  far  to  find  what  the  fer- 
ment, and  fin  of  Adam  was  j  for  whenever  we  become 


12$ 

influenced  by  our  earthly,  carnal  natures,  or  things  of 
this  world,  we  yield  to  the  voice  of  the  fame  ferpent,  and 
commit  the  fame  fin  I  have  often  faid  I  knew  of  no 
devil  but  what  was  in  man,  that  is,  his  earthly,  carnal 
nature,  and  I  knew  of  no  temptation  but  what  proceeded 
from  our  natures,  or  the  things  of  this  world. 

I  may  juft  obferve  that  our  brethren  believe  that  Ad- 
am and  Eve  were  created  in  a  probationary  ftate,  and 
capable  of  much  greater  attainments  ;  and  if  they  had 
continued  in  obedience  to  the  command  of  their  creator, 
they  would  have  obtained  a  complete  victory  and  power 
over  all  things  earthly,  and  they  would  have  become  ef- 
tablifhed  in  the  fpiritual  order  of  God.  The  gofpel  is 
to  redeem  us  from  all  earthly  things  ;  and  by  obedience 
to  it,  we  fhall  obtain  the  fame  victory,  power,  and  eftab- 
liftimentr  that  they  might  have  obtained.  Thus  this  na- 
ture which  has  become  evil  in  man,  is,  in  my  opinion, 
what  our  brethren  underftand  by  the  words,  devil  or  fer- 
pent ;  and  the  rational,  angelic  fpirit  of  man  being  de- 
bafed  and  fallen,  is  what  they  underftand  by  fallen  angels. 

One  aiked  me,  if  I  believed  all  the  doctrines  of  which 
I  had  treated  ? 

I  anfwered,  I  cannot  fay  I  believe  them  all.  And  as  to 
the  truth  thereof,  as  profefled  or  believed  by  them,  I 
leave  it ;  as  the  ways  of  God  are  deep,  and  myfterious> 
and  far  above  our  comprehenfion. 

Concerning  the  faith  and  government  of  the  church,  it 
appears  not  to  be,  in  feveral  refpecls,  as  1  at  hrft  was 
taught,  or  underftood  it,  as  heretofore  mentioned.  I 
then  conceived  it  to  be  republican  ;  but  I  cannot  de- 
fcribe  my  conclufion  refpecling  it,  more  full  and  clear, 
than  in  the  words  I  heard  the  fecond  time  I  went  to  fee 
them  ;  by  which  you  may  judge  if  I  had  not  reafon  to 
underftand  it  in  this  light.  One  of  the  brethren  who 
had  been  of  the  faith  many  years,  faid,  (and  I  have 
heard  others  to  the  fame  purport,)  "  We  are  not  bound 
"  up  by  written  articles,  and  difcipline,  like  other  foci- 
"  eties,  formed  by  their  predeceflbrs,  and  if  one  believes 
"  in,  or  adopts  fentiments  contrary  to  their  eftablilhed 
<c  doctrine,  he  is  foon  filenced  or  excommunicated  ;  but 
*  we  admit  of  liberty  of  confcien.ee  :  all  haye  the  priv> 


129 

**  lege  to  believe,  and  fpeak  what  appears  to  them  right': 
"  no  one  is  excommunicated  for  his  Sentiments.  The 
"  g°fpel  among  us,  don't  bind  creature* :  it  opens  a 
"  door  of  libeity,  and  we  have  union  with  all  our  breth- 
"  ren  and  fitters,  whatever  their  fentiments  may  be,  fo 
"  long  as  they  keep  out  of  (in.  We  wifh  and  profeis  to 
"  be  in  a  travail  individually,  and  as  a  body  of  people 
*'  into  an  increafing  light  and  understanding,  and  our 
"  conduct  improved  accordingly.  We  are  willing  to  be 
"  taught  by  the  lead  brother  among  us  :  and  individu- 
u  ally  or  as  a  body,  as  we  come  to  fee  we  are  wrong  in 
"  any  thing,  either  faith  or  practice,  to  put  it  away,  and 
•*  mend. 

"  We  don't  look  back  to  firft  mother's  day,  to  the 
"  minifters  or  Elders  who  opened  the  way  of  life  and 
u  ialvation,  as  a  rule  for  us  to  walk  by,  though  we 
"  own  them  as  pillars  and  foundation  Jlones.  But  they 
"  did  only  begin  the  building,  that  is,  the  work  of  God, 
"  and  we  who  come  after  mull  go  on  with  the  work 
"  they  began,  and  know  an  increafe,  and  travail  in  the 
"  way  of  God." 

Thus  you  fee  in  all  difcourfes  like  this,  which  we  have 
often  heard,  a  miniftration  and  obedience  to  the  Elders, 
as  the  only  way  to  obtain  falvation,  was  kept  out  of  our 
fight  I  have  heard  fome  of  the  brethren  and  lif- 
ters fay,  that  "  the  church  was  in  much  the  fame  order 
as  the  Free  Mafons  were,  only  they  were  travailing  down' 
wards,  but  the  church  was  travailing  upwards  ;".  and  that 
as  no  man  could  gain  a  complete  knowledge  of  Free 
Mafonry,  without  being  initiated  into  a  true  and  perfecT 
lodge,  in  due  manner  and  form,  through  the  feveral  de- 
grees, "  fo  no  one  can  obtain  a  real  knowledge  of  the 
doctrine  and  order  of  the  church,  only  by  travail  in  obe- 
dience to  the  gift  of  God  " 

One  faid — u  Well,  what  are  you  going  to  do  ?  are  you 
going  to  give  up  your  faith  ?" 

I  anfwered — Nay,  not  for  the  world  ;  and  I  hope  you 
will  not  neither.  I  know  there  can  be  much  faid  in 
fupport  of  their  miniftration  doctrine,  but  I  fhall  let  the 
truth  of  it,  and  fome  other  points  of  faith,  reft  in  a  great 
meafure,  oti  the  conduct  of  the  miniftration,  or  Elders, 


n° 

and  people.  According  to  their  criterion,  they  ofte* 
give  us,  I  fhall  judge  whether  they  aie  men  of  God  or 
not,  that  is,  "  By  their  fruits."  1  think  I  have  hitherto 
had  reafon  to  believe  that  they  are  the  people  they  profefs 
to  be,  not  only  by  their  life  and  example,  but  what  has 
had  great  weight  with  me,  to  caufe  me  to  believe  the 
time  has  commenced,  of  which  they  teftify,  is  their  hold- 
ing to  the  doctrine  of  virginity,  which  doctrine  appears 
to  me  to  be  more  pure  than  profeiTed  by  any  other  feci:. 
I  have  read  that  St.  Clemens,  bifhop  of  Rome,  (who 
lived  in  the  times  of  the  apoftles)  relates  that  Chrift  be- 
ing afked  when  his  kingdom  would  come,  anfwered— 
w  When  two  things  fhall  become  one,  and  that  which  is 
outward,  be  as  that  which  is  inward  ;  the  male  with  the 
female,  and  neither  male  nor  female  ,"  and  thefe  words 
were,  in  the  next  century,  quoted  by  Clemens  of  Alex- 
andria. The  fame  author  alfo  relates  another  anfwer 
given  by  Chrift  to  much  the  lame  queftion,  put  by  Sa- 
lome, to  which  he  was  anfwered  thus — "  When  ye  mail 
have  put  off  the  garment  of  ihame  and  ignominy,  and 
when  two  fhall  become  one,  the  male  and  female  un'ted, 
and  neither  man  nor  woman,"  i.  e.  the  male  and  female 
united  in  fpirit,  or  in  the  Lord,  and  neither  man  nor  wo- 
man in  a  carnal  fenfe  Thefe  paiTages  are  alfo  quoted 
by  Wm.  Law  in  vindication  of  this  doctrine.  They 
have  had  a  tendency  fmce  I  read  them,  to  ftrengthen 
me  in  the  faith,  that  our  brethren  and  fillers  are  the  peo- 
ple of  whom  Chrift  < 'pake,  and  that  his  kingdom  has  come. 
I  mention  thefe  things,  that  they  may  alfo  ftrengthen 
your  faith. 

Thus  we  often  fpent  hours  in  converfing  about  our 
Elders,  the  church  and  believers,  and  their  wonderful 
gifts,  miracles,  faiths  and  doclrines.  My  friend  Hodgfon 
was  by  this  time,  ftrong  in  the  faith  ;  though  for  the  firft 
fix  months  after  he  joined,  I  often -went  to  fee  him  (liv- 
ing then  about  half  a  mile  from  him)  to  folve  his  doubts 
which  were  principally  concerning  the  truth  of  our  tefti- 
mony  reflecting  marriage,  and  to  ftrengthen  him  in  the 
faith,  as,  apparently  at  times,  he  was  ready  to  give  up. 
Thus  I  acted  then  with  all  the  believers  at  Cornwall,  for 
I  verily  believed  that  this  was  the  only  way  of  Cod  on 


*3* 

earth  :  and  I  thought  the  lofs  of  one  fheep  out  of  the* 
fold,  would  be  inexpreffibly  great ;  and  that  the  gaining 
of  one  to  it,  would  be  as  a  liar  in  my  crown — (Daniel 
xii.  3  )  Bat  alas  !  if  it  be  the  only  way  of  life  and  fal- 
vation,  though  I  have  preached  it  to  others,  I  myielf 
have  become  a  "  caftaway  ;"  though  in  every  respect, 
according  to  my  light  and  knowledge,  I  have  acted  the 
honeft,  fmcere  part. 

1 80 1.  By  this  time  I  had  partly  written,  according 
to  the  information  I  had  received,  an  account  of  the  rife 
of  the  church,  with  an  explanation  and  vindication  of 
their  doctrines,  faith,  and  practice ;  part  of  which  was 
on  dancing,  an  abridgment  of  which  I  have  heretofore 
inferted.  I  had  thoughts  of  continuing  this  work,  but 
beginning  to  fee  that  fome  points  of  the  faith  were  not 
as  I  had  at  firft  underftood  them,  and  that  whatever  I 
did,  muft  not  be  in  my  gift,  but  in  the  gift,  or  according 
to  the  minds  of  the  Elders  ;  and  that  there  was  no  gift 
from  the  miniftration  to  write  and  publifh  refpecting  their 
faith  and  practice  :  thefore  I  wrote  no  more,  except  a 
few  letters. 

In  about  four  weeks  my  father  returned  from  Leba- 
non, and  we  were  glad  to  hear  that  he  had  received  a 
meafure  of  faith,  and  had  opened  his  mind.  Poor  old 
man,  he  appeared  to  be  happy  to  think  that  he  had  liv- 
ed to  fee  the  long  prophefied  of,  and  prayed  for  millen- 
nium. 

He  intimated  to  me,  that  while  he  was  at  Lebanon, 
fomething  extraordinary  had  happened  to  him  ;  but 
gave  no  particular  account  of  it.  1  thought  it  was  prob- 
able that  he  had  been  advifed  to  fay  nothing  about  it, 
as  I  was  when  my  feet  were  frozen,  on  a  vifit  to  them, 
for  fear  it  might  be  conftrued  into  a  judgdemt,  or  have 
a  tendency  to  difcourage  others  from  vifiting  them,  or 
receiving  their  faith.  Be  that  as  it  might,  I  had  after- 
wards reafon  to  think  that  while  he  was  there,  he  was 
feized  with  a  fit  of  the  palfy,  which  might  have  been 
caufed  by  much  exercife  of  mind. 

Many  more  people  now  came  to  our  meetings,  for 
they  thought  it  ftrange  and  unaccountable  that  a  man  of 
hre  learning  and  under  (landing,  and  who  had  been  a 


*5* 

fteady  member  of  the  fociety  of  Friends  near  thirty  years, 
fhou:d  n  >w  u  lite  viththefe  people,  aid  join  in  the  dance. 
Some  time  previous,  he  had  often  appeared  in  the 
miniftry  in  the  Friends'  meetings  :  he  now  often  fpake 
in  our  meetings  ;  moitly  recommending  religion,  and 
exhorting  the  people  to  live  according  to  the  principles 
of  it. 

A  few  days  after  he  came  home,  he  told  us  that  the 
heretofore  mentioned  letter  written  by  R.  Rathbone, 
(which  the  \lders  promifed  to  fhew  him,  it  he  would  go 
to  Lebanon)  had  much  ftrengthened  him  in  the  faith; 
becaufe  v-e  Uw  fnch  inftability  in  the  man,  in  writing  fo 
contradictory  only  two  years  afterwards  :  the  cauie  of 
which  he  believed  was,  that  he  had  departed  from  the 
truth,  and  a  fenfe  of  the  gofpel.  While  he  was  at  Leb- 
anon, he  took  a  copy  of  faid  letter,  and  now  gave  it  to 
me 

The  pamphlet  I  had  not  yet  read,  but  from  what  I 
had  heard  of  ir,  and  now  reading  the  letter,  it  appeared 
to  me  respecting  the  author  as  I  have  mentioned  it  did 
to  my  father  For  I  had  not  then  a  fufficient  knowl- 
edge and  underflanding  of  the  faith  to  affign  a  reafon, 
how  a  man  could  be  fo  confident  in  fupport  of  the  faith 
and  firft  Elders,  and  only  two  years  afterwaids  repiefent 
it  a!l  to  be  error ;  and  that  Ann  Lee  and  the  firft  El- 
ders were  very  intemperate,  and  either  deceivers  or  de- 
ceived. 

As  I  have  not  room  for  the  infertion  of  this  letter  at 
full  length,  I  (hall  only  give  the  heads  of  it. 

A  s  to  his  confidence  of  the  truth  of  the  faith,  he  fays, 
"  That  it  is  the  only  way  of  everlafting  life ;  and  that  if 
"  it  was  a  fcheme,  (as  his  father  Valentine  had  called  it) 
"  it  was  contrived  by  infinite  wisdom  before  the  founda- 
'*  tion  of  the  world,  and  revealed  by  the  Lord  Jeius 
"  Chrift  for  the  redemption  of  fallen  man  ;  and  that  it  is 
"  that  myftery  which  the  angels  defire  to  look  into" — 
That  he  had  an  experience  of  more  than  fixteen  years, 
and  had  received  a  continual  coarimfation  zv.  J  eftablifh- 
ment  in  his  faith  ;  that  his  foul  was  "joined  to  the  fou»- 


*33 

**  dation  of  God  which   was  laid  in  Chrift   Jefus,  bein£\ 
u  made  a  partaker  of  his  grace  and  the  operation  or  his 
n  power  " 

Concerning  the  firft  Fllders,  he  fays,  "  It  is  in  vain  for 
,c  you  to  tell  me  any  thing  about  Mother,  Father  Wil- 
«'  jiam  and  Father  James,  who  firft  miniftered  the  gofpel 
•*  to  us,  by  exelaiiningragainft  them  with  railing  accufa- 
"  tions.  -Vs  an  eye  and  ear  witnefs  I  can  teftify  of  their 
"  faithfulnefs  in  the  gofpel  of  Chrift,  and  of  their  nfflic- 
"  tion,  long-fuffering,  and  patience,  and  of  their  unfeign- 
"  ed  love  to  the  fouls  of  mankind  ;  and  who,  while  they 
ti  Wcre  here  in  the  body,  (hewed  the  greateft  and  molt 
"  infallible  evidences  to  us  that  believed  of  their  relation 
"  to  the  kingdom  of  God." 

He  fpeaks  of  his  father  (who  was  a  Baptift  preacher) 
thus  :  "  Notwithstanding  your  great  pretentions,  you  are 
"  yet  in  your  lins,  and  in  the  gall  of  bitternefs  and  bond 
"  of  iniquity.  That  part  of  the  woi  k  which  Chrift  came 
<l  to  do  in  this  world,  was,  to  fet  a  man  at  variance  againjl 
"  his  father :  you  have  rejected  the  gofpel  and  defpifed 
"  the  offers  of  falvation  ;  the  truth  of  which  you  will 
•*  know  by  forrowful  experience." 

He  concluded  by  pointing  out  the  following  paiTages 
of  fcripture  for  his  father's  perufal — Matt.  xii.  31,  32 — 
Heb.  x.  26 — 1  John  iii    10. 

1801.  Sometime  in  March  I  took  another  journey  to 
Nifkeuna,  in  company  with  our  zealous  brother,  Abra- 
ham Hendrickfon,  where  we  tarried  with  the  brethren 
and  filters  feven  or  eight  days,  I  had  considerable  con- 
verfation  with  feveral  of  them  reflecting  the  faith  and 
the  doctrines  of  the  church.  From  hence  we  went  to 
Lebanon,  thirty-eight  miles  S.  E.  of  Nifkeuna.  The  firft 
day  we  travelled  about  16  miles,  taking  our  way  through 
Stephentown,  lo  fee  and  tarry  the  night  with  D.  Train 
and  his  family;  who  were  fix  or  feven  in  number,  all  in 
the  faith.  In  the  evening  we  had  a  meeting,  a  few  fpec- 
tators  being  preient ;  and  a  zealous,  lively  meeting  it 
was.  We  danced  near  an  hour ;  feveral  turned  round 
like  tops.  A.nd  to  crown  all,  I  had  a  gift  to  fpeak  in 
fome  other  language ;  but  the  greateft  misfortune  was, 
•neither  I  nor  any  other  one  underftood  what  I  faid. — 
M 


*34 

After  we  had  rimmed  our  exercife,  I  fpake  near  an  hour 
to  the  fpeclators,  on  the  vanity  and  uncertainty  of  all 
terreftrial  things  ;  the  nectflLy  and  beauty  of  religion  ; 
the  peace  and  iatisfaclion  derived  from  it ;  and  of  our 
living  to  anfwer  the  ends  of  our  creation,  which  was  not 
to  live  in  fin  and  pleafure,  but  to  bee  -me  redeemed  and 
faved  from  fin,  and  to  live  to  the  honor  and  glory  of 
God. 

This  family  was  kind  to  us  ;  and  in  the  morning  we 
left  them,  and  m  the  evening  arrived  at  Lebanon  much 
fatigued.  Here  I  faw  a  neat  fettlement  of  (as  I  was  in- 
formed) about  four  hundred  of  our  brethren  and  filters. 
We  put  up  with  the  family  in  which  our  Elders  refided, 
called  Elder  Ebenezer's  family,  containing  about  thirty 
men  and  women  ;  the  men  living  in  feveral  rooms  in 
one  part  of  the  houfe,  and  the  women  the  fame  in  the 
other,  as  is  cuftomary  in  all  their  different  houies  and 
families.  Each  family  affemble  morning  and  evening 
for  worfhip,  in  a  fuitable  room  in  their  own  dwelling- 
houfes. 

Next  day  I  made  a  fhort  confeflion  of  fome  things 
I  had  done  (which  I  did  not  think  were  right)  fmce  I 
opened  my  mind  before.  It  is  a  practice,  and  it  is  re- 
quired of  all  in  the  faith,  if  they  commit  any  fin  or  do 
any  thing  which  they  are  confeious  is  wrong,  to  open  the 
fame  to  the  Elders,  or  Elder,  the  firft  opportunity  ;  for 
they  believe  there  is  no  poflibility  of  gaining  a  victory 
over  fin,  or  travailing  in  the  gofpel,  fo  long  as  we  know- 
ingly keep  one  fin  covered,  according  to  Proverbs  xxviii. 

The  fame  day  in  the  afternoon,  our  firft  Elder  Eben-  ~ 
ezer  came  in  our  room  to  fee  us ;  and  after  afking  a  few 
queft  ions  refpecling  the  believers  at  Cornwall,  and  of  our 
journey,  fpake  to  us  in  a  folemn  manner,  as  follows : 

"  We  are  glad  you  have  come  to  lee  us,  and  hope  you 
"  may  be  rewarded  for  your  time  and  labour,  which  you 
"  will  be  if  you  have  fmcere  defires  after  the  gofpel  ; 
"  and  I  hope  you  have  come  to  a  determined  refolution 
"  to  forfake  all  fin  and  live  a  juft  and  holy  life.  This  is 
"  what  we  defire  of  all  fouls,  becaufe  we  wifh  the  happi- 
"  nefs  of  all ;  well  knowing  there  is  no  real  happineis  or 


l3S 

**  peace  of  mind  to  be  obtained  in  living  after  the  courfe 
**  of  this  world  Far  the  wages  of  Jm  is  deaths  but  the  gift 
"  of  God  is  eternal  life.  Through  the  mercy  of  God  we 
t{  know  a  falvation  from  our  fins,  and  experience  that 
"  peace  which  the  world  cannot  give,  and  we  defire  that 
"  all  may  come  to  know  the  fame. 

"  The  world  of  mankind,  prcfrtfbrs  as  well  as  non- 
"  profeffors,  are  in  iuch  a  ftate  of  darknefs,  thar  we  are 
€l  glad  to  find  one  foul  feeking  the  way  of  life  and  falva- 
"  tion ;  knowing  all  that  do  fo,  and  confefs  and  foriake 
"  their  fins,  will  find  mercy. 

"  The  people  of  the  world  have  many  erroneous  ideas 
"  about  us  ;  and  fo  they  had  refpecling  Chrift  in  his  firft 
"  coming,  and  many  think  we  are  a  deluded  people  ; 
•*'  but  we  have  feen  wherein  we  were  loft  and  deluded, 
M  fince  we  have  found  the  gofpel,  and  that  it  was  by 
"  the  deceitfulnefs  of  fin.  Sin  blinds  the  mind  and  hardens 
"  the  heart  Now  here  is  the  fole  caufe  of  delufion. — 
**  And  as  mankind  have  travailed  into  fin,  they  have  trav- 
,c  ailed  from  God  into  darknefs,  and  confequently  into 
44  ignorance  of  God  and  all  good.  But  it  is  the  gofpel 
"  that  gives  light,  and  fhows  unto  mankind  their  loft 
•*  ftate  and  condition  ;  and  as  we  are  obedient  to  it,  it 
Ci  leads  us  out  of  darknefs  into  light.  Many  in  the  world 
"  think  they  are  ferving  God  in  preaching,  praying,  fing- 
"  ing  and  in  private  devotion ;  and  think  they  are  in  the 
•*  way  to  heaven  when  they  daily  live  in  the  commiflion 
"  of  fin,  and  the  generality  of  profeffors  acknowledge  it. 
"  But  Chrift  came  to  fave  people  from  their  fins  ;  the 
"  way  of  Chriii  and  to  the  kingdom  of  heaven  is  by  fal» 
"  vation,  and  falvation  is  to  be  faved  from  fin. 

"  Now  we  who  are  of  this  faith,  having  confeffed  our 
**  fins,  taken  up  a  full  crofs  againft  the  world,  flefli,  and 
"  all  evil,  and  forfaken  all  fin  ;  not  travailing  farther 
"  and  deeper  into  fin  by  daily  commiflion,  and  living  af- 
**  ter  the  courfe  of  this  world,  marrying  and  giving  in 
u  marriage,  and  travailing  in  the  works  of  generation  ; 
"  but,  as  I  laid,  taking  up  our  crofs  according  to  the 
"  doctrine  and  example  of  Chrift,  and  travailing  in  re- 
"  generation,  which  is  being  born  again,  for  Except  a 
**  man  be  born  again  hs  cannot  fee  the  kingdom  of  heaven  ; 


136 

rt  therefore,  regeneration  and  redemption  from  fin,  is  the 
"  way  and  Use  only  way  to  the  kingdom  of  heaven,  and 
"  the  only  way  of  peace  and  comfort  in  this  world  ;  and 
*'  we  experience,  according  to  thrift's  words,  an  hundred 
"fold  even  m  this  lite,  and  have  a  comfortable  hope  of 
"  life  ever  biting  in  the  world  to  come. 

"  As  the  falvation  cf  the  foul  and  laying  up  a  treaf- 
u  ure  in  heaven  is  of  the  greateft  importance,  1  wifh  that 
"  you  may  ferioufly  confider  thereof,  and  become  deter- 
*  mined  to  forfake  all  evil,  and  once  for  all  take  hold  of 
"  the  way  of  lile  and  falvation,  and  count  all  things  in 
"  this  woj Id  but  as  drofs  in  comparifon  with  it." 

As  foon  as  he  had  concluded,  he  arofe  to  leave  us  ; 
I  immediately  replied  to  what  he  had  laid — I  believe 
thou  haft  fpoken  the  truth. 

While  I  was  here  I  fpent  moft  of  my  time  in  reading 
a  hiftory  of  the  Martyrs,  which  I  found  in  this  family. 
But  I  have  fmce  feen  that  in  fo  doing  1  did  not  act  like 
a  good  believer  ;  for  fuch  an  one  would  not  pafs  his 
time,  while  he  is  with  his  Elders,  in  reading  accounts  of 
reputed  good  men  in  former  days.  I  efteemed  it  a  pri- 
vilege to  have  a  book.  But  good  believers  in  the  faith 
efteem  it  a  much  greater  privilege  to  hear  their  Elders 
and  be  attentive  to  what,  they  teach. 

The  third  day  I  had  been  here  I  began  to  feel  uneafy, 
and  to  have  a  ftrong  defire  to  be  travelling  homewards. 
The  Elders  wifhed  us  to  ftay  three  or  four  days  longer, 
but  in  the  afternoon  I  felt  fo  uneafy  and  fuch  a  ftrong 
impreffion  to  be  going,  that  I  could  not  read  nor  lit  ftill, 
but  walked  the  floor.  I  told  my  companion  how  I  felt. 
He  laid,  "  You  had  beft  open  it  to  the  Elders."  I  ac- 
cordingly went  to  Elder  Hezekiah,  who  was  at  work  in 
his  (hop,  and  told  him  I  felt  very  uneafy,  and  had  a 
ftrong  impreffion  in  my  mind  to  be  going  ;  but  that  I 
knew  not  what  the  caufe  of  it  was.  I  had  been  labour- 
ing to  put  it  off  my  mind  and  make  myfelf  eafy,  but 
could  not.  I  hope  you  will  not  think  this  defire  to  go 
proceeds  from  any  diflike  I  have  taken  to  any  one,  or  a- 
ny  thing  in  the  family.  Nay,  your  kindnefs  is  fuch,  and 
company  fo  agreeable,  it  would*  be  a  pleafure  for  me  to 
ftay  a  month  if  I  could  feel  eafy. 


*37 

He  left  his  work  and  went  and  informed  his  Elder  of 
what  1  had  told  him.  In  a  few  minutes  he  came  in  our 
room  and  faid,  "  If  you  can  be  content  to  tarry  till  morn- 
"  ing,  as  the  day  is  far  fpent,  we  mall  be  willing  that 
"  you  mould  then  go." 

After  a  few  minutes  filence,  I  replied,  As  the  time 
mentioned  is  fhort,  the  weight  feems  to  be  taken  off  my 
mind,  and  1  think  I  mall  feel  eafy  till  then. 

In  the  morning,  after  breakfaft,  we  parted  with  this 
kind  family,  and  walked  on  about  two  miles,  and  then 
flopped  and  took  dinner  with  our  brethren  in  what  is 
called  the  backfliding  order.  I  converged  principally 
with  the  man  who  had  fuch  extraordinary  gifts  in  fpeak- 
ing  different  languages,  as  1  have  before  related.  He 
faid,  "  It  is  my  gift  and  labour  now  to  travail  into  a 
*•  deeper  work  of  God  in  my  foul  ;  for  without  charity 
*'  or  an  inward  work  of  God,  all  thofe  outward  gifts  will 
"  profk  nothing,  according  to  the  apofile.  i  Corinthians, 
"  xiii.  chap." 

Next  day  we  arrived  at  Kenderhook-Ianding,  about 
twenty-five  miles  from  Lebanon,  juft  in  time  to  fecure  a 
paffage. 

There  were  a  number  of  paffengers  on  board  the  vef- 
fel,  and  much  idle,  vain  converfation  ;  but  we  kept  our- 
felves  very  frill  and  quiet,  having  but  little  converfation 
with  any  of  chem.      In  two  days  we  arrived  at  home. 

I  was  now,  as  to  my  faith,  in  the  meridian  ;  and  foon 
after  I  returned  home  I  wrote  a  lengthy  letter  to  my 
brother-in-law,  John  Everitt,  of  Long-Ifland,  a  ferinus 
profeffor  in  the  Prefbyterian  church,  with  whom  I  had 
had  fome  converfation  refpedting  the  faich,  and  obtained 
permiflion  of  Elder  Ebenezer  to  fend  it.  In  this  letter 
I  fp  ike  of  the  great  ftrength  of  my  faith — of  the  glori- 
ous halcyon  days,  whicrt  had  been  the  fubject  of  prophe- 
fy  and  prayer.  I  obferved  that  Chrift  was  Tevealed  and 
made  known  to  us  ;  that  he  had  defcended  in  as  con- 
spicuous a  manner  as  he  afcended  ;  that  fuch  as  were 
dead  in  fin  he  had  raifed  to  life  eternal.  I  treated  con- 
cerning the  man  of  fin ;  and  afferted  that  all  other 
churches  were  churches  of  anti-chrift.  I  expreffed  a 
firong  wifh  that  he  might  come  into  the  glorious  light 

M  2 


in  which  ve  were,  and  obtain  a  full  power  over  un.  X 
urged  him  t  i  come  and  behold  "  Jerufalem  a  quiet  hab- 
itation ;"  and  that  he  would  be  conftrained  to  call  "her 
walls  ialvatiivn,  -md  her  gates  praife  ;"  and  bid  him  a- 
dieu,  until  we  met  and  law  eye  to  eye  in  the  millen- 
nium. 

My  father,  after  he  had  read  this  letter,  faid,  u  Thom- 
*'  as,  thou  may  eft  yet  find  thyfelf  miftaken  ;  thou  art  too 
"  confident  ;  I  could  not  write  or  fay  what  thou  haft. 
"  Let  not  him  that  girdeth  on  his  harnefs,  bcajl  himfelf  as  he 
*'  ihcit  puiieth  it  ojf" — j   Kings  xx.   i  i . 

I  replied — If  I  do  find  myfelf  miftaken,  it  muft  be  oc- 
cafioned  by  feeing,  on  a  more  .intimate  acquaintance  with 
them,  diftimulation  and  conduct  that  I  have  heretofore 
difcovered  from  fome  others  who  make  a  great  profef- 
fion  ;  which  if  I  do,  it  will  be  a  greater  difappointment 
than  ever  I  met  with  before  ;  1  therefore  fhall  conclude 
Chriftianity  and  revelation  is  nothing  but  hypocrify  and 
prieftcraft,  and  fhall  become  a  deift. 

My  father  faid — •'*  Thomas,  I  am  forry  to  hear  thee 
"  fay  So." 

I  replied — What  mud  I  think  and  conclude,  when  I 
look  over  profefimg  Chriftendom,  for  many  centuries 
back,  to  the  prefent  day  ?  They  have  profeffed  to  "  Do 
juftly,  love  mercy,  and  walk  humbly  with  God" — Mich, 
vi.  8.  But  the  reverefe  is  true,  and  Chriftendom  is  the 
model.  Witr-efs  their  contention  and  quarrelling  about 
their  religion  ;  and  their  perfecutions  and  murders  one 
of  another.  But  I  need  not  be  particular  ;  thou  know- 
eft  the  lamentable  hiftory  of  the  churches.  Profefimg 
Chriftians  (a  few  characters  excepted)  by  giving  their 
faith  the  lie,  by  their  works  have  made  more  deifts  than 
a  Lord  Bolingbroke,  Hobs,  Hume,  Findal,  Voltaire, 
RoufTeau,  Gibbon,  Allen,  Palmer,  Paine,  or  all  the  de- 
iftical  writers  that  have  ever  written.  Now  the  church 
called  Shakers  make  the  greateft  profeffion  of  any  on 
earth,  and  many  ol  them  teftify  that  they  have  power 
over  all  fin.  Witnefs  what  Elder  Hezekiah  publicly  faid 
in  this  houfe  ;  and  they  fay  that  "  the  Chriftians  of  the 
"  world  fhew  their  faith  without  their  works,  but  we 
<4  Ihow  our  faith  by  our  works."     J3ut  if  we  eome  \o  {ep 


«39 

we  have  been  miftaken  or  deceived  in  thefe  people,  I 
lhall  be  more  disappointed  than  ever  I  have  been  ;  and 
it  will  be  the  greateft  deception  of  its  kind  I  ever  read 
of,  and  the  greateft  cloak  of  religion  that  ever  mortils 
put  on.  Will  it  not  be  diicouraging,  and  almoft  iuffi- 
cient  to  make  me  conclude  as  I  have  faid.*  And  will 
not  the  poor  deift,  being  made  fo  by  beholding  the  con- 
duct of  profeftbrs,  meet  with  the  companion  and  mercy 
of  God,  and  not  (land  at  his  tribunal  bar  fo  culpable  as 
the  Chriftian  believer  fuppofes  he  will  ? 

My  father  replied — "  There  is  fome  reafon  and  truth 
in  what  thou  had  advanced  ;  and  the  conduct  of  prole/T- 
ors has  been  a  great  trial  to  me  ;  and  I  have  faid  none 
claims  my  fympathy  more  than  thofe  who  are  made  de- 
ifts  by  profeiTors'  not  proving  the  truth  of  their  religion 
by  its  energy  on  their  lives.  Notwithstanding,  if  even 
thefe  people  prove  to  be  like  others,  or  worfe,  I  could 
not  renounce  the  fcriptural  chriftian  religion  ;  at  leaft, 
not  until  the  deift  could  produce  a  fyftem  more  congen- 
ial to  the  good  of  fociety  in  general,  and  happ;nefs  of 
individuals.  When  we  renounce  (that  which  is  believed 
to  be)  divine  revelation,  as  a  guide  through  life,  to  teach 
us  our  duty  to  God  and  man,  (for  its  precepts  are  in- 
comparable, as  love  to  God,  and  our  neighbour  as  our- 
felves)  and  to  adhere  to  natural  reafon  as  a  guide,  we 
know  not  where  nor  when  to  ftop,  as  the  next  ftep  from 
deifm  is  atheifm  :  for  we  can  reafon  away  the  exiftence 
of  a  God,  and  particularly  the  immortality  of  the  foul, 
as  eafy,  and  with  as  much  propriety  as  we  can  revelation. 
Indeed,  it  appears  to  me,  one  unavoidably  falls  with  the 
other  ;  as  we  only  know  we  are  mortal  by  revelation ; 
and  we  only  know  the  mind  and  will  of  God  as  it  is  by 
revel -ition  made  known.  Therefore,  it  will  be  the  great- 
eft  wifdom  to  adhere  to  it,  and  to  the  light  God  gives 
us  ;  and  not  to  let  the  conduct  of  profeiTors  fway  us  one 
way  or  the  other  ;  and  to  keep  on  our  w,*tch,  and  en- 
deavour to  weed  our  own  gardens,   and  be  determined 

*  Contrary  to  what  I  faid,  I  ftill  firmly  believe  in  the  neceffity 
of  religion  ;  the  principles  of  which  will,  if  properly  adhered  to> 
make  men  wifcr  and  better. 


140 

with  Peter,  Though  all  fhould  be  offended,  though  all 
fhould  deny  the  mafter,  and  the  efficacy  of  his  gofpel, 
yet  will  I  not — (Matt.  xxvi.  33.)  And  if  fometimes  the 
mafter  pleafes  to  withdraw  his  fupporting  hand  from  us, 
or  by  not  keeping  on  our  watch,  or  through  the  fallabil- 
ity  of  human  nature  we  fall,  may  we  make  this  good 
ufe  of  it,  i.  e.  to  convince  us  of  our  weaknefs,  without  his 
fupporting  aid  ;  and  a  look  of  pity  from  him  will  bring 
us  to  repentance,  and  reftore  us  to  his  favour" — Luke 
xxii.  61. 

I  obferved — Father,  thy  advice  is  very  good  ;  I  fhall 
endeavour  to  remember  it. 

1801.  Sometime  in  April,  two  of  the  Elders  came 
to  fee  us  again,  but  I  was  not  al  home,  which  was  a  dis- 
appointment to  me.  I  always  endeavoured  to  be  at 
home,  if  I  knew  when  they  were  coming. 

1  fhall  now  relate  a  forrowful  circumftance  (particu- 
larly to  us  in  the  faith)  refpecting  my  iather. 

The  latter  part  of  April  he  went  to  New-York,  and 
returned  5th  of  May,  in  the  afternoon,  and  did  not  go 
home  that  day,  but  flayed  at  my  houfe,  as  he  wifhed  to 
attend  the  evening  meeting  ;  in  which  he  fpake  about  a 
quarter  of  an  hour  on  the  excellency  of  a  truly  religious 
life,  and  the  peace  of  mind  attending  the  practice  of  it. 
He  alfo  fpake  a  few  words  on  the  exemplary  life  of  our 
brethren  and  hfteis,  and  recommended  to  the  believers 
prefent,  to  endeavour  to  live  that  fober,  exemplary  life 
which  they  appeared  to  live. 

In  the  morning,  a  few  minutes  after  he  arofe,  appa- 
rently in  health,  K.  Hodgfon  came  into  the  room  to  be- 
gin the  meeting,  as  he  was  our  leader  ;  and  as  my  fa- 
ther was  attempting  to  rife  to  join  them,  he  was  ftruck 
with  an  apoplectic  fit,  and  for  two  or  three  hours  he  lay-- 
with  bur  litile  appearance  of  life.  It  was  near  two 
months  before  he  was  able  to  fit  up  ;  and  he  was  after- 
wards paralytic  in  his  right  fide,  and  loft  the  ufe  of  his 
right  arm  and  leg  ;  and  was  never  after  able  to  fpeak  or 
write,  thou  he  in  a  great  meafure  retained  his  under- 
Handing,  j^ 

Our  opponent  was  glad  to  catch  at  any  thing  by  which 
to.  condemn  us.    He  came  to  my  houfe,  and  (aid — "  That 


141 

it  was  a  judgment  upon  my  father  for  embracing,  and 
becoming  an  advocate  Tor  this  new  faith  ;  and  would 
have  the  reft  of  us,  and  others  take  warning  by  it."  Her 
alto  laid — "  It  was  a  pity  there  was  not  ibme  law  made 
to  fupprefs  our  meetings  " 

He  drew  up  a  written  petition  to  have  us  banifhed  out 
of  the  place,  as  a  public  nuifance,  and  went  to  Jeremiah 
Clark,  judge  of  the  court  of  common  pleas,  to  get  him 
to  fign  it  fir  ft  ;  and  then  he  intended  to  proceed  through 
the  neighbourhood,  and  procure  as  many  figners  as  he 
could ;  but  the  judge  would  not,  in  the  leaft,  counte- 
nance it,  and  told  him  his  proceedings  were  illegal  ;  and 
that  we  had  as  much  right  in  the  neighbourhod  as  he 
had  ;  and  theie  was  no  law  by  which  we  could  be  ban- 
ifhed. And  to  the  credit  of  the  judge,  he  abfolutely  re- 
fufed  to  countenance  perfecution.  Our  opponent  faid 
he  did  not  intend  it  as  perfecution.  After  controverting 
awhile,  the  judge  told  him  it  had  the  appearance  of  per- 
fecution, and  that  he  would  not  countenance,  but  dis- 
countenance the  moll  diftant  appearance  of  it. 

When  1  heard  there  was  fuch  a  petition  in  agitation, 
I  went  to  fee  the  judge,  to  know  the  truth  of  it  ;  and 
the  account,  as  I  have  ftated,  I  received  from  him.  In 
converfation  with  him  on  this  fubjecl,  I  toid  him  I 
thought  we  fhould  be  thankful  to  God  and  our  country, 
that,  though  the  fpirit  of  perfecution  remained  yet  in 
fome,  they  cannot  get  their  proceedings  to  banifhment, 
imprifonment,  and  blood,  fanclioned  by  popes,  kings, 
judges,  and  courts,  as  they  could  a  century  or  two  ago. 
Alf ),  that  I  wifhed  that  all  judges  and  rulers,  of  every 
defcription,  might  imitate  him  in  fupprefiing  perfecution  ; 
and  that  the  fpirit  of  it  might  become  banifhed  to  the 
bottomlefs  pit,  from  whence  it  firft  originated,  never 
more  to  be  known  on  earth,  fo  long  as  the  earth  abideth 
or  the  fun  fhineth.  I  alfo  told  him,  as  the  Friends  were 
a  people  I  efteemed,  I  was  forry  that  there  was  one  a- 
mong  them  who  manifefted  a  perfecuting  fpirit ;  and 
admitting  we  were  in  ever  fo  great  an  error,  it  would  be 
wrong  to  perfecute  us,  or  any  other  people,  for  errone- 
ous fentiments.  But  alas  !  faid  1,  did  I  ever  expect  to 
hear  of  fuch  proceedings  and  fpeeches,  from  a  Quaker 


142 

minifter.  Several  others  in  the  neighbourhood  difap- 
proved  of  our  opponent's  conduct  ;  and  though  they  did 
not  unite  with  us  in  our  faith,  yet  would  not  havefeen  us 
injured  or  molelted  on  that  account :  and  fome  faid — 
"  Now  we  fee  the  Quakers  would  peiiecute,  as  others 
have  done,  if  they  only  had  the  power."  Which  on  my 
hearing,  I  replied,  A  few  individuals  might ;  but  as  a  lb- 
aery  of  people,  1  did  not  believe  they  would  as  perfe- 
cution  was  diametrically  oppofite  to  their  principles.  I 
further  faid  that  1  had  not  a  doubt  but  that  the  Triends 
in  general,  though  they  may  believe  we  are  in  an  error, 
would,  neveiihelefs,  exceedingly  diiapprobate  our  oppo- 
nent's conduct,  if  they  knew  it. 

But  our  opponent  had  fome  plaufible  reafons  and  plea 
for  his  conduct:. 

"  Oh,  we  do  not  mean  to  perfecute  by  any  means ; 
but  thefe  people  pretend  to  a  religion  which  is  no  reli- 
gion. They  pretend  to  worfhip  God  in  dancing  on  firfl 
days ;  which,  to  every  judicious  mind,  muft  appear 
mockery  of  every  thing  facred  :  and  people  of  every 
defcription  running  there,  as  to  a  frolic,  and  likewife 
hearing  their  corrupt  doctrines  (particularly  thedelufive, 
pernicious  harangues  of  that  deluded,  enthufiaftic  Thom- 
as Brown,  jun. )  whereby  our  neighbours,  efpecially 
young  people,  are  in  great  danger  of  being  corrupted, 
and  ruined  by  fuch  pernicious,  delufive  tenets.  We 
confeientioufly  believe  it  juft  and  right,  that  fomething 
be  done  to  put  a  flop  thereto,  before  any  more  fuch  val- 
uable members  of  fociety,  as  old  Thomas  Brown,  are  de- 
luded, and  ruined  by  judgments  falling  on  them." 

Similar  to  this  (thought  I)  has  been  the  cloak  and 
language  of  all  bigotted  perlecutors  in  every  age  of  the 
world. 

I  again  wrote  to  our  opponent  (May  20,  1801 )  dating 
that  his  treatment  of  us  in  afTerting,  that  what  befell  my 
father,  "  was  a  judgment  on  him  for  leaving  the  Friends 
and  joining  the  Shakers,"  was  unbecoming  and  unchrif- 
tian-like,  particularly  in  a  man  ot  his  learning  and  pub- 
lic character  ;  and  that  it  was  no  prodigy  for  a  perfon 
to  be  ftruck  with  death  in  the  performance  of  religious 
-duties.     Alio  concerning  its  being  "  a  pity  there  was  n« 


*43 

law  to  fupprefs  our  meetings  ;"  and  on  fome  other  ex- 
preffions  he  had  made,  tending  to  perfecution.  I  then 
remonltrated  to  him  in  the  language  of  fympathy  againft 
perfecution  ;  referring  him  to  former  fanguinary  proceed- 
ings againft  the  Quakers  ;  and  appealing  to  his  inward 
light,  if  his  conduct  towards  us,  according  to  his  power, 
was  not  equally  inhuman  and  unjuft :  concluding,  by 
defiring  him  to  explore  the  tenor  of  his  conduct  towards 
us,  by  examining  his  own  heart,  endeavouring  to  attend 
to  thar  inward  light  in  which  he  profefTed  to  believe  ; 
and  to  cultivate  that  charity  efTentially  neceffary  to  form 
a  chriftian  character. 

After  thus  writing  to  him,  I  heard  but  little  more  of 
any  proceedings  againft:  us  Whether  my  writing  had 
the  defired  effect,  or  whether  he  being  now  married,  had 
his  attention  otherwife  employed,  1  know  not. 

Shortly  after  I  had  written  to  him,  I  received  the  fol- 
lowing anonymous  letter  from  him,  though  not  written 
by  h>m  ;  but  by  a  phyfician  who  then  refided  in  the 
neighbourhood 

Cornwall,  May,  1801. 
u  Mr.  Thomas  Bro<wn9 

Sir, 

Pleafe  to  read,  and  well  confider  the  following 
fubjects,  the  fundamental  principles  of  your  religion  : 

1  ft.  Of  finging — When  Mo^es  fang  praifes  to  the  au- 
thor of  his  deliverance,  his  fong  did  not  confift  in  bare, 
empty  tunes.  He  was  a  man  that  was  better  acquaint- 
ed with  his  makers  will,  than  to  fuppofe  that  an  exter- 
nal found,  varied  fo  as  to  gratify  the  mufical  eaT,  and 
continued  a  considerable  length,  could  be  an  agreeable 
fervice  to  a  God  that  requires  to  be  worfhipped  in  fpirit 
and  truth.  We  do  not  fo  much  as  hear  of  tunes  in  the" 
fongs  of  Mofes,  or  Deborah,  or  any  of  'he  rejoicing  faints, 
before  David's  time.  He  feems  to  have  been  the  firft 
that  inftituted  tunes.  'Ufo,  we  never  hear  of  his  ufing 
the  tune,  without  expreffing  the  moft  pathetic  fentences 
of  p:  aiie  in  every  meafure  of  his  tunes.  It  appears  their 
finging  did  not  confift  in  finging,  loo,  loo,  loo.  When 
Je£us  Chrift  was  difpofed  to  fmg,  he  rung  an  hymn  ;  and 


H4 

we  are  directed,  if  we  are  merry,  to  ling  pfalms.  In  all 
the  lcriptures,  we  heaj  nothing  of  fmging  tunes  without 
words-  We  mult  uppofe  Chrilt  knew  the  true  worihip, 
and  the  true  manner  of  performing  it-  Wherever  we 
are  exhorted  to  fmg,  it  is  to  iing  not  nines,  but  praife. 
It  will  be  in  vain  to  fay,  that  the  expieffive  part  is  per- 
formed by  the  fpirit ;  for  if  the  i'pirit  performs  part,  let 
it  do  the  wh   le,  and  the  corporeal  part  be  iilent. 

2d.  Of  dancing — It  did  not  originate  with  the  true 
woifhippers  of  God.  It  originated  among  Idolators. 
It  was  very  common  at  Athens,  in  the  days  of  Diogenes. 
It  was  pr.iclifed  among  the  Chinee,  who  never  heard  of 
Jew  nor  Chriitian,  till  of  late  years.  It  has  been,  and 
ftill  is  praclifed  by  every  ravage  tribe  thai  has  yet  been 
difcovered.  It  is  faid  in  hiftory,  to  have  been  pracliied 
in  Sodom  and  Gomorrah.  When  it  was  ufed  by  the 
Israelites,  it  was  not  done  by  way  of  worihip,  but  by 
way  of  rejoicing  on  certain  occnfions,  or  by  way  o*  di- 
verfion.  We  read  that  David  leaped  and  danced  beiore 
the  ark,  accompanied  with  (homing,  and  the  voice  of  the 
trumpet  :  this  appears  nothing  more  than  an  occafional 
rejoicing,  and  not  fo  much  as  deemed  a  part  of  their 
ftated  worihip.  It  indeed  appears  to  have  been  very  un- 
common for  the  male  feci:  to  have  danced  on  any  occa- 
iion  ;  nor  do  1  remember  of  any  man's  dancing,  but 
David,  except  when  they  danced  to  the  golden  calf 
Aaron  made.  Miriam  led  out  the  Iiraelitifh  women 
with  timbrels  and  with  dances,  after  their  pafTage  through 
the  Red  Sea  And  we  read  in  Judges  that  the  Benja- 
minites  were  advifed  to  lay  in  wait  and  lee  if  the  daugh- 
ters of  Shiloah  would  come  out  to  dance  after  the  feaft 
of  the  Lord  ;  and  for  every  man  to  catch  him  a  wife. 
So  that  we  find  no  where  in  facred  hiftory,  of  dancing, 
except  on  fpecial  occaiions  of  iome  good  turn  of  fortune. 
Jeremiah  mentiors  the  ceiTation  of  the  timbrels,  the  harp, 
and  the  dance,  at  the  captivity  of  the  Jews  by  the  Baby- 
lonians ;  but  in  the  fame  manner,  and  fame  chapter,  he 
mentions  Jerufalem's  being  forfaken  of  her  lovers  and 
adulterers;  and  of  their  being  deprived  of  the  enjoy- 
ment of  the  vaft  multitude  of  vices  :hey  practifed  ;  which 
fee  does  not  diftinguifti  from  their  dancing.     And  it  ap- 


*43 

pears  that  the  heathen  claim  the  origin  of  dancing  to  be 
among  them  ;  and  that  it  was  introduced  among  them 
before  the  Trojan  war ;  and  taught  by  Terpfichore*  the 
daughter  of  Jupiter  and  Mnemofyne  ;  and  always  be- 
lieved that  the  fame  Terpfichore  prefided  over  dancing, 
as  a  genius  or  goddefs  :  which  is  as  likely  a  (lory  as  that 
the  Supreme  ever  required  it  as  worfhipping  himfelf  — 
I  believe  the  truth  of  the  matter  is,  that  it  originated  a- 
mong  the  heathen,  and  that  the  Ifraelites  learnt  it  of  the 
Egyptians,  as  we  hear  nothing  of  dancing  among  them 
before  they  came  to  Egypt  ;  but  immediately  after  their 
migration,  they  began  to  dance  :  and  that  although  it 
was  made  ufe  of  by  fome  good  penons,  yet  it  was  prac- 
tifed  generally  as  a  vice. 

Now  concerning  the  coming  of  Chrift — Can  it  be  pof- 
fible  that  any  man  in  his  fenfcs,  can  believe  that  he  is 
come  the  fecond  time  ?  When  was  the  trump  of  God, 
and  the  voice  of  the  archangel  founded  ? — i  ThefT.  iv.  16. 
When,  or  where  has  Chrift  defcended  in  like  manner  as 
he  afcended,  and  in  fo  confpicuous  a  manner  as  that  ev- 
ery eye  could  fee  him  ?  Have  thofe  who  perfecuted 
him,  particularly  the  Jews,  feen  his  wounds,  and  all  kin- 
dred of  the  earth  wailed  becaufe  of  him  ?  Have  the 
dead  faints  been  raifed,  and  thofe  alive  changed  ?  Where 
is  the  Lord  Jems  Chrift  revealed  from  heaven,  with  his 
mighty  angels  in  flaming  fire,  taking  vengeance  on  them 
that  know  not  God  ? — 2  ThefT  i.  7,  8.  If  all  thefe 
fcripture  queries  are  to  be  fpiritualized,  then  what  proof 
do  you  give  us  of  the  fecond  coming  of  Chrift  ?  Do 
your  Elders  preach  in  the  power  and  demonftration  of 
the  fpirit,  as  one  might  reafonably  fuppofe  they  would, 
if  they  had  experienced  the  power  of  the  fecond  coming 
of  Chrift  ?  But  thefe  are  harder  queftions  to  anfwer, 
than  to  tell  who  thofe  are  that  wreft,  to  their  own  de- 
finition, what  the  apoftle  Paul  has  written  of  thefe  things 
which  are  hard  to  be  under  flood.  If  the  twenty-fourth 
of  Matthew,  and  the  correfponding  chapters  in  Mark 
and  Luke  are  to  be  underflood  of  the  fecond  coming  of 

*  One  of  the  nine  mufes,  or  one  of  the  nine  imaginary  heathen 
deitie*  ;  to  whom  is  attributed  the  invention  of  dancing  and  balls. 

N 


146 

Ghrift,  as  you  fay,  then  your  church  does  not  anfwer  the 
<lefcription  at  all,  particularly,  as  the  light  fhineth  out 
of  the  eaft,  even  unto  the  weft,  fo  mail  the  coming  of 
the  Son  of  man  be.  Can  it  be  pcflible  that  Ann  Lee, 
and  feven  or  eight  men,  coming  from  England  to  Amer- 
ica, was  this  light  fpoken  of,  mining  out  of  the  eaft  ? 
Did  every  eye  fee  them  ?  Why,  Sir,  I  am  furprifed  at 
a  man  of  your  learning  and  reading.  It  appears  to  me 
you  have  loft  your  fenfes,  as  to  diftinguifhing  truth  from 
fuch  barefaced  error. 

And  Chrift  tells  us  if  any  mail  fay,  behold  he  is  in  the 
defert,  (at  Nifkeuna)  or  fecret  chambers,  believe  it  not. 
Where  are  thofe  who  fay,  Lo  here  is  Chrift  ?  Where 
are  thofe  who  forbid  to  marry  ?  Where  are  thofe  who 
pretend  to  (hew  great  figns  and  wonders,  and  if  poffible, 
deceive  the  very  eleel  ?  Where  are  thofe  who  pretend 
to  receive  an  additional  power  ?  It  may  be  the  power 
of  the  beaft  and  falfe  prophet,  with  which  they  pretend 
to  do  miracles — Itev.  xiii.  Miracles  they  may  do,  and 
fulfil  what  is  prophefied  of  them  ;  but  their  miracles  are 
as  falfe  as  themfelves.  If  they  can  do  miracles,  it  would 
be  well  for  them  to  cure  the  palfy  on  your  father,  and 
then  we  will  believe  on  them.  This  cure  would  be  but 
a  trifle  in  the  hands  of  thofe  poiTelTed  of  apoftolic  power  ; 
particularly,  as  he  is  a  believer.  Wifhing  you  may  come 
to  fee  your  errors,  we  conclude, 

Your's,  &c." 

I  was  never  more  confeious  of  my  inability  to  give  a 
reafonable  anfwer  to  any  fubjed,  than  I  was  to  thofe  con- 
tained in  this  letter ;  I  therefore  wrote  no  anfwer.  By 
this  time  my  wife  had  been  vifited  feveral  times,  by  a 
few  of  the  Friends,  on  account  of  her  uniting  with  us  ; 
but  (he  was  not  willing  to  renounce  what  little  faith  fhe 
had,  in  order  to  retain  her  memberlnip  with  thatfociety; 
ilie  therefore  received  the  following  certificate  of  difown- 
jnent .: 


'47 

From  Cornwall  Monthly  Meeting,  held  at  Marlborough  the 
2%th  of  fifth  Month ,  1801. 
Whereas  Elizabeth  Brown,  wife  of  Thomas  Brown, 
a  member  of  this  meeting,  hath  negle&ed  the  attendance 
of  our  meeting,  and  united  with  another  fociety  ;  and 
Hie  having  been  laboured  with,  without  the  defired  ef- 
fect ;  and  as  we  can  have  no  -  unity  with  fuc.h  conduft, 
we  hereby  difown  her  as  a  member  amongit.  us,  until 
fhe,  from  a  fenfe  of  her  error,  (hall  condemn  the  fame  to 
the  fatisfaction  of  this  meeting. 

Signed  in,  and  by  order  of  the  above  faid  meeting,  by 
WILLIAM  COCKE,")     Clerks 
PHEBE  EARL,  $  this  day. 

Some  time  in  June,  our  firft:  Elder,  Ebenezer,  and  his 
companion  Stephen,  came  to  fee  us  again.  Some  of  us 
had  faith  to  believe  that  my  father  would  be  reftored  by 
them,  and  I  did  not  know  but  it  might  be  fo,  as  I  had 
heard  much  of  miracles  being  performed  at  different 
times,  by  the  Elders ;  and  as  they  profefTed  to  apo  frolic 
gifts  and  power. 

My  friend  Hodgfon  was  diffatisfied  with  me  for  doing 
fome  neceffary  bufinefs  on  the  Sabbath  ;  aliening  I  had 
broken  the  commands  of  God.  After  controverting  the 
point  with  him  refpecting  the  commands,  and  doing 
works  of  neceflity  on  the  firft  day  of  the  week,  I  told 
him  I  was  willing  to  leave  the  fubject  to  the  Elders  while 
they  weie  here,  and  abide  their  decifion  ;  to  which  he 
agreed.  We  met  with  them,  and  I  opened  the  matte* 
in  dilute.  Elder  Ebenezer  faid,  "  it  was  the  order  of 
"  the  people  of  God,  that  were  brought  into  order,  not 
"  to  travel,  buy,  or  fell,  or  do  any  thing  that  can  be  a- 
"  voided,  on  that  day  ;  and  to  be  careful  not  to  give  of- 
U  fence  to  the  world.  But  do  not  you  differ  about  fuch 
"  things  ;  but  each  one  look  to  himfelf,  and  not  blame 
"  and  condemn  one  another  ;  but  leave  each  one  to  God, 
"  and  his  own  confcience.  We  fin  as  we  violate  our 
•*  confcience,  and  do  that  which  we  believe,  ©r  which  i?, 
a  made  known  to  us,  to  be  wrong." 


148 

5o  the  matter  ended.  Brother  Hodgfon  little  knew 
yet,  that,  according  to  the  faith,  the  particular,  and  ef- 
fential  commands  of  the  gofpel  in  this  day,  were  what 
ihe  Elders  taught  us  to  do,  and  to  leave  undone  :  and 
not  altogether  according  to  what  is  contained  in  the 
fcriptures,  which  were  commands  to  thofe  under  the  dif- 
penfation  in  which  they  were  written. 

The  Elders  tarried  three  or  four  days  with  us.  1  had 
confiderable  conversation  with  them  concerning  the  faith. 
Elder  Ebenezer  was  more  fociable  with  me  at  this  time 
than  ever  after  ;  but  we  were  then  humoured,  and  dealt 
by  as  children. 

About  a  month  after  the  Elders  returned  to  Lebanon3 
we  fent  them  the  following  letter  : 

Cornwall,  July  12,  1801. 
Kind  Friends, 

According  to  your  requeft  when  laft  with  us,  we 
now  write  to  you.  We  all  retain  the  faith  received,  and 
endeavour  to  act  confident  with  the  counfel  you  (in  gof- 
pel love)  have  given  us.  Though  we  are  forry  to  write 
mat  we  do  not  make  a  progrefs  and  travail  according  to 
ihe  defire  of  our  hearts  ;  but  we  befeech  you  not  to  be 
difcouraged  with  us.  We  feel  thankful  for  your  vifits  and 
labouis  of  love  among  us.  Thomas'  father  is  in  better 
health  than  when  you  parted  with  him.  His  being 
ftruck  with  fuch  a  difeafe,  has  been  much  of  a  trial  to 
us  ;  but  we  with  to  be  refigned  to  it. 

We  endeavour  to  live  in  love  and  union,  and  acl  con- 
fiftent  with  our  holy  profeffion,  according  to  your  coun- 
fel ;  but  the  gofpel  is  againft  nature.  We  hope  you  will 
not  be  difcouraged  with  us.  In  love  and  efteem  for  you, 
we  conclude,  and  fubfcribe  ourfelves  your  children  in  the* 

gofpel. 

RALPH  HODGSON, 
THOS.  BROWN, 
ABM.  HENDRTCKSON, 
ELIZABETH  HODGSON, 
JANE  HODGSON, 
ELIZABETH  BROWN, 
MACEE  EVEJUTT.  &c. 


w 

Our  meetings  were  not  fo  large  as  they  had  been., 
fmce  the  circumftance  of  my  father  happened  ;  and  as 
there  appeared  now  no  profpect  of  any  further  increafe 
m  number,  in  Cornwall ;  therefore,  fometime  in  Septem- 
ber, the  miniftration  at  Lebanon  fent  orders  by  Hodgfon 
(who  was  then  there  on  a  vifit)  for  all  at  Cornwall,  who 
had  faith,  to  move,  as  foon  as  they  could  conveniently, 
to  Niikeuna,  and  gather  their  union  with  the  believers 
and  people  of  God  there. 

Hodgfon,  with  his  family,  moved  by  water,  fometime 
in  November.  Two  or  three  days  after  he  had  left  us, 
a  couple  of  the  Elders  came  again  to  fee  us,  but  I  was 
not  at  home.  This  makes  feven  times  that  they  came 
upwards  of  an  hundred  miles  to  vifit  us.  They  appear- 
ed to  fpare  no  labour,  nor  pains,  to  eftablilh  us  in  ths 
faith. 

Shortly  after  the  Elders  left  here,  A.  Hendrickfon 
and  my  wife'?  fifter  went  to  Niikeuna  ;  and  a  couple, 
fometime  back,  having  forfaken  us  by  giving  up  their 
faith,  our  number  was  now  reduced  fo  fmall,  we  gave 
up  our  meetings. 

January,  1802.  I  went  to  Niikeuna  to  confultthe  El- 
ders what  I  had  bell  to  do.  1  tried  to  procure  a  houfe 
near  the  fettlement  of  my  brethren,  but  could  not  with- 
out building  ;  and  as  my  bufinefs  was  much  unfettled  in 
the  world  ;  and  as  there  was  no  profpect  of  my  follow- 
ing any  bufinefs  at  Niikeuna,  that  would  turn  to  much 
account,  I  had  thoughts  of  removing  to,  or  near  Alba- 
ny ;  at  which  place,  I  had  a  profpect  of  a  profitable  em- 
ployment. I  opened  this  matter  to  the  Elders,  and  they 
agreed  it  was  beft  for  me  to  remove  to  that  place  :  ob- 
ferving  at  the  fame  time,  that  "  I  and  my  family  could 
€i  there  attend  meeting  almoft  every  Sabbath."  I  ac- 
cordingly hired  a  houfe  near  a  mile  northward  of  the 
city,  at  a  place  called  the  Colonie  ;  where  I  could  almofl 
every  day  have  the  fatisfaction  of  feeing,  and  (as  I  hop- 
ed) at  times,  of  entertaining  my  brethren,  who  would 
pafs,  and  repafs  by  the  houfe  in  travelling  from  Niikeuna. 
to  Albany  and  Lebanon. 

I  returned  to  Cornwall;  and  March  24,  1802,  I  re- 
moved to  the  aforementioned  place. 
w  2 


1# 

The  remaining  believers  (except  thf  fatfietj  reproved 
to  Mfkeuna  ;  but  before  they  did,  1  had  to  vifit  them, 
and  life  many  perfuafions  to  prevail  on  them  to  leave 
Cornwall  ;  knowing  if  they  remained  behind,  they  would 
not  be  owned  in  the  faith  ;  neither  did  I  think  they  would 
be  able  to  keep  their  faith. 

This  fummer  my  father  vifited  the  believers  at  Nifke- 
una,  and  ftaid  with  them  three  weeks  ;  and  tarried  about 
the  fame  time  at  my  houfe  ;  and  then  returned  to  Corn- 
wall. About  a  year  before  he  died,  he  attended  the 
Friends'  meeting  feveral  times  ;  and  in  one  of  them  flood 
up  and  looked  round  on  the  afTembly  fmiling,  and  by  a 
few  figns,  fignified  (as  the  people  generally  under ftood 
him)  either  his  comfortable  ftate  of  mind,  or  unity  with 
that  fociety.  He  wras  flill  a  member  of  it,  as  the  Friends 
did  not  difown  him.  He  lived  above  four  years  after  he 
became  paralytic,  and  appeared  to  be  refigned  to  his  fit- 
uation.  He  died  on  the  6th  of  the  feventh  month,  1805, 
aged  nearly  fixty-five  years. 

Soon  after  I  moved  to  Albany,  being  with  the  Elders 
:it  Nifkeuna,  and  fpeaking  concerning  the  people  at  Corn- 
wall, one  of  them  faid — "  Thomas,  the  caufe  why  the 
"  people  did  not  receive  the  gofpel  there  more  than  they 
"  did,  is  becaufe  you  have  not  been  ftriftly  obedient  to 
';  your  faith,  and  kept  in  the  gift  and  power  of  God  in 
rt  preaching  to  them." 

I  replied — What  !  are  you  going  to  throw  all  the 
blame,  and  lofs  of  their  fouls,  on  my  deficiencies  ?  I  fee 
no  propriety  in  this ;  for  the  Elders  were  there  repeat- 
edly, preaching  in  public  to  hundreds,  and  in  private  to 
feveral ;  exhorting  and  perfuading  :  therefore,  I  think 
they  may  bear  at  leaft  half  the  blame  ;  for,  if  none  were 
gathered  to  the  gofpel  in  confequence  of  my  not  preach- 
ing in  the  gift  and  power  of  God,  what  gift  and  power 
did  you  preach  in  ?  for  you  never  gathered  one  foul  ;  at 
leaft,  not  till  1  firft  began  with  them,  and  brought  them 
on  by  recommending  the  people,  and  perfuading  them 
to  go  and  fee  you,  &c.  ;  except  two,  who  have  fince  re- 
nounced the  faith.  The  people  at  Cornwall,  who  look 
upon  it  all  as  a  delufion,  blame  me  for  the  whole  ;  and 
the  believers  from  that  place  have  faid  that  I  was  the 


151 

firft  caufe  of  their  becoming  believers  ;  and  not  only  at 
Cornwall,  but  thofe  who  were  gathered  out  of  Albany. 
I  was  the  firft  who  made  the  ftir,  for  which  I  had  like 
to  have  got  my  head  broke  by  Win,  Carter's  wife  ;  and 
was  feverely  threatened  by  her  fon.  Now  this  aiTertion 
appears  to  me  the  mod  unreafonable  of  any  thing  I  have 
ever  heard  you  advance.  I  do  not  fpeak  as  boafting, 
by  no  means ;  but  only  to  fhow  that  if  I  had  no  influ- 
ence, you  had  lefs. 

(But  thus  fpeaking  my  mind  fo  plainly  to  the  Elders, 
was  not  behaving  like  a  good  believer  ;  for  fuch  will 
conclude  that  whatever  the  Elders  do,  or  fay,  muft  be 
right ;  at  leaft,  they  will  not  contradict,  and  difpute  it. ) 

He  replied — "  Thomas,  we  believe  if  you  continue 
"  faithful,  you  may  be  the  means  of  bringing  many  more 
"  fouls  to  the  gofpel." 

I  now  attended  meeting  every  Sabbath  when  I  was  at 
home,  (with  part  of  my  family  ;)  and  as  I  wifhed  to 
fpend  as  much  time  with  them  as  I  could  fpare,  I  would 
generally  ride  to  Nifkeuna  on  Saturdays  afternoon.  My 
brethren  always  appeared  glad  to  fee,  and  free  to  enter- 
tain me,  particularly  B.  Youngs  and  his  family. 

I  often  wifhed  it  was  fo  that  I  could  live  nearer  them, 
and  be  more  difentangled  from  the  world ;  well  know- 
ing, that  an  intercourfe  with  the  world,  retards  the  pro- 
grefs  of  vital  religion.  I  often,  when  at  meeting,  fpake 
to  the  fpectators  as  I  had  done  at  Cornwall  But  after 
four  or  five  months,  a  couple  of  the  inferior  Elders,  who 
took  the  lead  of  the  meeting,  fpake  to  me  of  a  gift  from 
their  Elders,  "  who  thought  it  beft,  as  I  was  fo  much 
"  connected  with  the  world,  to  refrain  from  public  preach- 
«<  ing  " 

I  told  them  I  was  of  their  mind,  and  had  come  to  a 
conclufion  to  fpeak  no  more  in  public,  if  I  could  avoid 
it ;  at  leaft  until  fuch  time  as  I  could  become  more  re- 
tired from  the  world,  and  compofed  as  to  temporal 
things. 

One  replied — "  It  was  needlefs  to  come  to  any  con- 
u  clufion  about  it,  one  way  or  the  other  ;  but  to  conclude 
"  and  act  juft  as  the  c^ift  from  the  Elders  was  for  me.  And 
*'  fuch  as  wifh  to  walk  in  the  way  of  God,  and  become 


152 

"  united  to  this  people,  muft  totally  forfake  the  world, 
"  and  help  to  build  a  partition  wall ;  which  wall  we  are 
"  building  between  us  and  the  world.  And  we  believe 
"  (faid  he)  the  day  will  come,  when  the  people  of  God 
"  will  have  no  dealings  with  the  world, "  (i.  e.  when 
there  are  a  fufficient  number  fettled  and  eftablifhed  in 
different  parts  of  the  world,  the  churches  then  can  fup- 
ply  one  another  with  all  necefTary  articles  of  confump- 
tion.) 

By  this  time  there  were  collected  fifty  or  fixty  called 
young  believers ;  fome  of  which  were  gathered  into  fam- 
ily order,  fimilar  to  the  church,  having  all  things  in  com- 
mon, or  what  is  called  united  interefts  ;  wherein  no  one 
is  to  ftudy  his  own  temporal  intereft,  exclufive  of  the 
good  of  the  community.  B.  Youngs  had  given  to  this 
family  an  hundred  acres  of  land,  and  the  church  aflifted 
them  to  build  a  large  commodious  houfe  ;  in  the  lower 
part  of  which,  a  partition  opens  and  enlarges  the  meeting 
room,  where  the  brethren  and  fitters  aiTemble  morning 
and  evening,  but  at  other  times  they  are  feparate,  hav- 
ing feparate  apartments. 

With  fome  of  thefe  young  believers,  there  were  ftill- 
operations  of  fhaking,  trembling,  and  fhouting ;  fome- 
times  1  had  thefe  operations  myfelf.  But  thefe  outward 
operations  began  to  ceafe,  as  they  were  now  taught  by 
the  Elders  to  travail  out  of  them  into  a  deeper  and  more 
inward  work  in  the  foul.  One  evening,  about  this  time, 
being  at  a  family  meeting,  a  certain  zealous  woman 
turned  all  the  time  the  others  were  labouring,  and  when 
we  kneeled  (which  we  generally  did  at  the  conclufion  of 
the  meeting)  Ihe  prayed  about  fifteen  minutes  in  an  un- 
known tongue.  As  foon  as  we  arofe,  fhe  was  taken  with 
the  operation  of  turning  again,  and  continued  it  about 
fifteen  minutes.  She  then  retired  to  her  room,  where 
fhe  was  directly  taken  with  the  operation  again.  Being 
defirous  to  fee  every  thing  that  was  going  forward,  I 
went  into  her  room  and  took  a  feat.  She  continued 
whirling  rapidly  above  half  an  hour.  1  thought  fhe 
would  have  died  under  the  operation  ;  for  it  appeared  to 
me  it  was  more  than  human  nature  could  bear.  She 
broke  out  feveral  times  apparently  in  an  unknown  tongue, 


*53 

and  fpake  with  great  energy  and  emphafis,  ufmg  violent 
gefticulations,  and  lhaking,  to  appearance,  fufficiently  to 
diflocate  every  bone  in  her  body.  It  was  believed  (he 
was  then  thundering  the  gofpel  to  diiobedient,  damned 
fpirits.  When  the  operation  was  over,  fhe  fat  down.  I 
then  immediately  entered  into  converfation  with  her,  to 
fee  if  her  mind  was  not  affecled  ;  but  I  could  perceive 
no  alteration  in  her.  She  told  me  what  fhe  uttered  in 
prayer,  was  on  a  meet  of  paper  held  before  her  by  an 
angel  The  man  of  the  houfe  told  me,  that  a  few  even- 
ings before  while  they  were  labouring,  fhe  fpake  and  laid, 
"  ihe  faw  an  angel  labouring  by  the  fide  of  him,"  and 
he  believed  it. 

I  mould  not  here  pafs  over  mentioning  that  this  wo- 
man, who  had  repeatedly  iuch  extraordinary  gifts,  as 
turning,  fpeaking  languages,  feeing  angels  dance,  hear- 
ing them  fing,  feeing  damned  fpirits  in  tormei  t,  and  fome 
who  had  and  were  receiving  the  gofpel,  and  their  tor- 
ment mitigating  ;  alfo  a  variety  of  other  wonderful  vif- 
ions — at  laif,  departed  from  the  faith  and  people.  I  have 
often  heard  the  Elders  and  others  in  the  faith  fay,  "  that 
"  many  of  thofe  who  have  <uch  operations  forfake  the 
"  way  of  God  ;  of  the  truth  of  this,  I  know  a  number  of 
inftances.  I  had  likewife  been  told,  that  "  thefe  opera- 
"  tions  were  to  ftrengthen  believers  in  the  faith,  though 
"  they  are  no  real  profit  to  the  foul  in  its  travail  out  of 
"  fin."  1  therefore  began  to  doubt  the  divine  reality  of 
them.  Is  it  not,  laid  I,  unaccountable  or  rather  incon- 
fiftent,  if  thefe  operations  are  by  the  power  of  God,  that 
mod  of  thofe  who  ai  e  thus  operated  on  mould  lofe  their 
faith  and  forfake  the  way  of  God.  The  reply  and  caufe 
affigned  was,  "  that  the  work  with  fuch  is  outward  ;  they 
"  don't  come  to  an  inward  work  in  the  foul,  and  expe- 
"  rience  the  fubftance  of  faith."  Further,  "fome  muft 
M  travail  out  of  fin  as  thpy  have  travailed  in." 

But  a  believer  mud  not  examine  for  himfelf  the  pro- 
priety or  impropriety  of  things,  nor  dive  into  thefe  and 
other  myfteries  and  be  Co  inquifirive,  if  he  wifhes  to  re- 
tain his  faith  i  for  this  was  a  principal  caufe  of  my  lofing 
mine. 


*S4 

I  (hall  here,  according  to  the  order  of  time,  infert  a 
diary  written  while  1  felt  as  therein  exprefled.  1  had 
had  fimilar  feelings  fome  years  before,  and  the  light  that 
now  fhone  upon  my  mind  did  not  tend  to  ftrengthen  my 
faith  wherein  it  was  deficient,  viz.  that  there  is  no  reve- 
lation except  through  the  miniftration,  or  that  we  can 
know  nothing  of  God  but  through  the  Elders,  by  obedi- 
ence to  them  ;  which  by  this  time  I  was  fure  was  their 
faith.  Moft  of  the  time  in  which  this  was  written,  I  was 
on  a  pafiage  from  New- York  to  S.  Amboy,  and  from 
thence  to  Albany  j  and  much  of  the  time  alone  and  re- 
tired. 

A  DIARY, 

CONTAINING  THOUGHTS  AND  REFLECTIONS 
ON  SEVERAL  SERIOUS  SUBJECTS. 

1802.  September  5th,  firft  day  of  the  week,  (at  N. 
York.)  Felt  my  mind  much  folemnized — read  a  few 
chapters  of  Pauls  epiftles.  In  the  afternoon  took  a  con- 
templative walk,  and  paffed  by  four  aiTembled  congre- 
gations for  woifhip,  and  flopped  at  each  in  the  hearing 
of  preaching  long  enough  to  collect  each  fubject  Ah  I 
how  much  is  preached  about  Jefus  Chrift,  his  birth,  holy 
life,  miracles,  fufferings,  death,  refurreclion,  afcenfion, 
his  divinity,  of  the  Father,  Son,  and  Holy  Ghoft  ;  and 
at  the  fame  time  how  little  is  known,  felt,  and  experienc- 
ed of  the  work  that  Chrift  came  to  do.  I  doubt  not  but 
there  are  many  who  breathe  after  holinefs ;  who  have 
good  defires,  begotten  by  that  fpirit  which  vifiteth  all. 
I  felt  folemn,  and  my  mind  drawing  to  God  ;  and  felt 
love  towards  all  mankind.  I  returned  to  the  veiTel ; 
being  alone,  I  read  St.  John's  gofpel — bleiTed  doctrine. 
My  foul  longed  this  afternoon,  to  experience  more  and 
more  of  what  Chrift  taught.  If  there  is  any  fuch  thing 
as  the  fpirit  of  God,  as  the  love  of  God  operating  on  the 
human  mind,  I  have  felt  it  this  day.  Divine  love  be- 
gins  to  kindle  in  my  foul :  oh  !  what  a  bleffed  thing  true 
religion  is.     In  the  evening   I  went  to  the  Methodift 


'55 

■meeting — I  love  to  hear  gofpel  truths  when  they  come 
from  honelt,  fincere  iouls  of  any  feci — no  matter  to  me 
what  their  outward  profeffion  may  be — all  who  love  God 
are  brethren  ;  and  all  who  love  God  will  love  one  an- 
other, and  will  be  kind  and  tender  towards  all  their  fel- 
low-creatures Ah  !  if  this  love  was  univerfally  to  pre- 
vail, I  am  Aire  it  would  make  a  heaven  on  earth — it 
would  cauie  us  to  bear  with  one  another  in  our  ideas  and 
different  fentiments — we  fhould  be  careful  to  treit  thofe 
who  differ  from  us  with  kindneis  :  all  hard  feelings,  all 
cruelty-,  all  fraud,  injullice,  and  deceit,  would  be  done 
away.  In  fhort,  that  excellent  precept  of  Chrift  would 
be  univerfally  practiied,  M  Whatsoever  ye  would  that 
men  mould  do  unto  you,  do  ye  even  fo  to  them."  Af- 
ter meeting,  being  alone,  I  read  a  few  chapters — bowed 
to  God  in  filent  ejaculations.  1  believed  I  was  agoing 
to  be  vifited  again — I  began  to  find  him  whom  I  had 
fought ;  my  foul  was  filled  with  gratitude  for  his  good- 
nefs  and  mercy  to  me  a  poor  creature. 

Second  day,  Sept.  6.  I  felt  that  the  fpirit  of  the  world 
in  tranfa&ing  bufinefs,  hurts  or  filences  the  life  of  God 
in  the  foul.  I  hope  I  may  fee  the  day  I  can  live  more 
retired,  and  retain  this  heavenly  company  without  inter- 
ruption. But  I  feel  thankful  for  what  I  enjoy,  while 
many  I  fee  this  day  appear  to  t>e  deftitute  of  the  only 
good.  Read  a  few  chapters  this  evening — bowed  in 
thankfulnefs  to  him  whom  I  defire  in  fpirit  to  ferve. 

Third  and  fourth  day  of  the  week.  I  feel  continually 
thankful  that  I  am  preferred  from  fin.  There  is  a  pof- 
fibility  of  keeping  a  confcience  void  of  offence  ;  but  it  is  on- 
ly by  the  affiltance  of  the  grace  of  God.  I  feel  humble 
and  thankful  for  this  grace.  My  foul  fings  redeeming 
love — Oh !  the  fweet  fenfations  1  feel — Is  not  this  hea- 
ven ? 

Fifth  <day,  Sept.  9.  I  am  continually  kept  in  remem- 
brance of  that  good  part  which  I  have  chofen,  or  rather 
which  my  Saviour  has  chofen  for  me  ;  and  which  I  truft 
will  never  be  taken  from  me.  Am  I  then  elected  to  e- 
ternal  life  ?  I  feel  electing  love,  and  that  for  me  is  all- 
fufficient.  1  feel  the  drawings  of  the  Father — and  that 
io  me  is  fatisfactory. 


156 

Sixth  day.  More  yet,  but  tongue  cannot  tell  what ! 
Oh,  ye  deifts !  revelation  is  true — religion  is  a  reality. 
The  light  and  love  of  God  furrounds  me  ! 

Sevenih  day.  I  (ailed  near  and  had  a  view  of  four 
fhips  of  war  ;  and  my  mind  was  almolt  involuntarily  oc- 
cupied with  luch  reflections  as  thefe  :  When  will  man- 
kind become  wife  ?  When  will  they  ceafe  from  their 
wick*dne!s  and  folly,  and  ufe  fuch  things  no  more  in 
transporting  themfeJves  from  one  part  of  the  world  to 
-the  other,  to  deftroy  thole  whom  Chriit  came  to  fave  ? 
Oh.  how  contrary  war  is  to  the  peaceable,  loving  fpirit 
of  Chrift  !  What  an  incompreheniible  diftance  are  mill- 
ions of  fouls  from  G<>d  !  How  loft,  how  funk  in  fin  ! 
M>  foul  praiies  God  for  his  mercy  towilrds  me — I  want 
an  eternity  to  praife  him,  and  an  eternity  I  ihall  have. 

Firft  day,  or  Sabbath,  kept.  12.  Left  New- York  in 
the  morning  for  Albany.  My  foul  this  morning  bieifes 
and  pralfes  God.  Blefs  for  ever,  continue  to  "  blelh  the 
Lord,  Oh  my  foul ;"  and  all  my  powers  and  faculties 
"  magnify  his  holy  name  "  I  am  fatisfied  and  happy 
under  a  fenfe  of  the  love  of  God,  and  the  good  fpirit 
having  revifited  me.  Renewedly  convinced  I  am,  that 
all  endeavours  alter  holineis,  all  preaching  and  teaching, 
is  but  little  worth,  fetting  afide  this  divine  and  heavenly 
gift.  It  is  as  the  apoftle  laid,  "  By  grace  we  are  fayed." 
I  feel  poor  and  nothing  of  myfelf — 1  feel  humble  and  al- 
together dependent.  The  Lord  vifited  me  with  a  fenfe 
of  his  love  a  few  years  ago — -I  never  can  forget  the  rev- 
elation of  the  love  of  God  to  my  foul  at  that  time.*  O 
Lord,  fince  thou  haft  been  pleafed  to  revifit  me,  if  it  be 
confiftent  with  thy  will  and  wildom,  continue  the  fame ; 
in  thy  inexhauftible  treafure  there  is  enough  fortenthou- 
fand  worlds.  In  this  ftate  I  love  and  continually  wor- 
fhip  thee.  I  live  according  to  thy  firft  ordained  purpo'e, 
to  thy  honour  and  glory.  May  I  be  enabled  to  die  dai- 
ly. "  He  that  lofeth  his  life,"  laid  the  lip  of  truth,  k-  fhall 
find  it  "  Lofe  what  life  but  a  carnal  life,  a  carnal  mind, 
that  only  delights  in  fin  and  in  the  things  of  ti;is  world 
— a  life  and  fpirit  contrary  to  the  gofpel  ?     And  what 

'  See  page  1 ;. 


*S7 

ihall  he  find  but  the  life  of  God  in  Lis  foul  ?  My  foul 
taftes  the  fweetnefs  of  the  heavenly  world — I  feel  as  a 
watered  garden.  The  well  of  living  water  fpringeth 
up — I  drink  thereof,  and  thirl!  not  after  the  pleafures  of 
fm  and  things  of  the  world,  that  never  did  nor  can  give 
true  peace.  How  I  find  the  words  of  Chrift:  verified : 
"  My  peace  I  give  unto  you  :  not  as  the  world  gtveth, 
give  I  unto  you."  "  By  this  fhall  ye  know,"  faid  a  be- 
loved apoftle,  "  that  ye  are  the  fons  of  God,  by  the  fpirit 
of  God  witneffing  with  your  fpirit."  Why  am  I  thus 
favoured,  skid  fo  many  left  to  delight  in  vanities,  in  phan- 
toms of  a  moment  ?  I  know  not ;  I  leave  it  to  the  wif- 
dom  of  God,  who  I  hope  will  bring  all  to  himfelf  to  en- 
joy his  divine  beatitude  in  his  good  time.  It  is  enough 
for  me  that  I  love  and  praife  him.  Nay,  it  is  not  this  I, 
but  that  of  God  in  me  ;  that  of  God  draws  to  God,  and 
it  draws  me  with  it.  Oh,  may  I  never  refift  it.  Oh  the 
fweetnefs  of  divine  love.  What  joys  beyond  expreffion 
am  1  fenfible  of !  (What  an  infinitely  wide  difference 
there  is  in  being  under  the  influence  of,  and  led  by,  a 
good  fpirit,  and  being  under  the  influence  of,  and  led  by, 
an  evil  fpirit ;  one  caufes  peace  and  confolation,  and  the 
other  perturbation  and  remorfe.)  "  If  ye  love  me," 
faid  the  divine  Saviour,  "  ye  will  keep  my  command- 
ments." But  what  love  is  this  ?  Why,  the  love  of  God 
in  the  foul,  that  which  I  this  day  feel ;  and  as  long  as  I 
retain  it  I  fhall  commit  no  fin.  That  which  is  divine 
and  holy,  cannot  confent  to  that  which  is  in  direct  oppo- 
sition to  holinefs.  Ah  !  this  love  of  God  that  St.  John 
writes  about,  this  life  of  God  in  the  foul — in  it  confiils 
all  true  and  living  faith,  all  believing,  all  prayer  that  is 
acceptable  and  effectual.  "  Whofoever  believeth  that 
Jefus  is  the  Chrift,  is  born  of  God."  "  He  that  believ- 
eth in  the  Son  of  God,  hath  the  witnefs  in  himfelf." 
Now  this  is  not  that  hiftorical  belief  in  Chrift,  which  the 
majority  in  Chriftendom  have  ;  if  it  is,  they  are  all  born 
of  God,  at  the  fame  time  they  live  in  fin  ;  when  the  fame 
apoftle  tells  us,  "  He  that  committeth  fin  is  of  the  devil; 
and  whomfoever  is  born  of  God,  doth  not  commit  fin." 
Few  there  are  who  appear  to  know  what  true  faith  is. 
It  is  love,  life,  and  power  of  God  in  the  foul — and  it  is 
O 


i58 

•that  which  gives  power  and  viclory  over  fin.  And  it  is 
only  by  the  fpirit  of  God  in  the  foul  that  we  believe  in 
God.  "  He  ihat  believeth  on  me,"  faid  Chrift,  "  the 
works  that  I  do  (hall  he  do  alfo."  "  If  a  man  love  me, 
he  will  keep  my  words."  What  a  wide  difference  there 
is  in  underltanding  all  this  literally,  and  knowing  it  ex- 
perimentally, or  by  a  divine  work  in  the  foul !  There 
is  much  faid  about  faith  by  thofe  I  profefs  faith  with, 
but  I  fear  there  are  not  fo  many  who  know  what  true 
and  faving  faith  is.  It  is  only  in  the  light  we  can  fee  or 
have  light.  I  feel  Chrift  with  me — I  feel  that  "  which 
paffeth  all  underftanding."  My  foul  is  filled  with  love 
divine  ;  and  fo  long  as  I  have  this  love  I  fhall  keep  his 
commandments. 

This  day  I  have  felt  the  power  and  efficacy  of  faith. 
It  is  fufficient  proof  to  me  that  I  have  true  and  faving 
faith,  when  I  "  love  God  and  keep  his  commandments" 
in  fpirit  and  practice.  The  fpirit  of  it  is,  to  "  love  the 
Lord  my  God  with  all  my  foul,  mind,  and  ftrength,  and 
my  neighbour,"  and  all  my  fellow- creatures  "  as  my- 
feif"  Yea,  this  bleiTed  experience  is  proof  of  it'elf  from 
whence  it  comes,  and  what  it  is  ;  exclufive  of  the  fcrip- 
ture  and  every  outward  teftimony,  it  carries  its  own  evi- 
dence with  it.  He  who  is  totally  ignorant  of  all  fcrip- 
ture,  and  who  has  never  heard  a  word  preached,  if  he 
experience  what  I  now  feel,  his  foul  will  be  all  alive,  he 
will  have  a  true  and  living  faith  in  the  Great  Spirit  ;  or 
at  leaft  he  will  have  the  fubflance  of  faith  ;  he  will  feel 
happy  and  know  it  is  from  above.  Oh  !  bleffed  experi- 
ence !  If  God  was  thus  to  pour  out  his  fpirit  on  all  iouls, 
what  a  heaven  there  would  be  on  earth  !  This  would 
be  a  millennium  indeed  !  Soon  would  all  wars  ceafe — 
foon  would  the  words  of  the  prophet  refpecling  fwords 
and  fpears  be  fulfilled.  No  nation  or  people  would  learn. 
war,  but  all  would  learn  peace.  Then  the  language  of 
every  heart  would  be,  "  Peace  on  earth  and  good  will 
towards  men."  O  Lord,  from  the  overflowing  of  my 
heart  I  cry,  haften  the  day :  O  heavenly  Father,  pour 
out  of  thy  fpirit  on  the  children  of  men,  that  they  may 
fcll  knew  and  love  thee,  as  my  foul  now  loveth.     But 


'59 

«*  thy  will  be  done" — thy  time  is  the  beft  time.  This  U 
the  power  I  mmt  put  my  dependence  in — tais  is  that  a- 
lone  that  will  redeem. 

Bui.  I  fear,  yea  I  feel  confident,  that  there  are  many 
of  my  brethren,  whole  faith  is  too  much  in  man,  whofe 
faith  is  in  the  Elders ;  that  is,  they  believe  the  Elders 
have  the  revelation  of  God,  and  that  obedience  to  tnem 
in  an  outward  order  will  anfwer  every  purpoie,  and  Co- 
look  no  further  ;  i.  e.  they  don't  feek  to  ieel  the  revela- 
tion or  power  of  God  in  their  own  hearts.  What  would 
it  fignify,  if  an  angel  from  heaven  was  to  come  to  me 
with  divine  revelation,  and  only  ipcak  to  my  outward 
ears  ?  If  there  was  no  power  nor  virtue  attended  the 
word  fpoken,  it  woul  be  of  little  proSt.  And  if  a  min- 
ifter  or  Elder  preaches  to  me  in  the  fame  manner,  it  is 
but  an  outward  teftimony;  like  unto  the  "  Letter"  which 
"  feilleth,  but  it  is  the  fpirit  which  giveth  life."  Words 
without  the  fpirit,  are  but  like  unto  a  body  without  life. 
"  It  is,"  faid  Chrift,  fi  the  fpirit  that  quickeneth ;  the 
words  1  fpeak  unto  you,  they  are  fpirit  and  they  are  life." 
Words  or  teaching,  without  this,  profiteth  nothing.  And 
even  if  by  my  natural  powers  and  efforts,  I  was  obedi- 
ent to  an  outward  teftimony  or  teaching,  and  kept  from 
actual  fin,  it  would  be  all  only  the  labour  and  work  of 
the  creature — 1  would  ftill  be  out  of  the  covenant  of 
grace.  It  is  by  grace  I  muft  work — it  is  by  grace  I  am 
faved.  And  this  grace,  in  a  meafure,  is  in  all  men.  It 
is  within  the  evil  lies — and  where  the  evil  is,  the  remedy 
muft  be  made  ufe  of,  and  applied.  If  one  preaches  to 
me  profeffiag  to  have  the  revelation  of  God,  1  mould 
have*fome  evidence  of  his  being  lent,  either  internal  or 
external ;  if  I  have  no  evidence,  then  my  faith  is  in  the 
creature.  Chrift  came  on  e  irth  with  the  word  and  rev- 
elation of  God  to  man,  and  he  mowed  his  credentials  ; 
he  repeatedly  gdve  proof  not  only  by  the  miracles  he 
wrought,  but  his  word  reached  to  the  heart;  and  blefTed 
be  God  it  has  reached  mine — and  this  is  the  beft  of  all 
evidence-  Fully  convinced  I  am,  that  the  only  way  to 
arrive  at  true  and  laving  knowledge  of  God,  is  by  the 
revelation  of  his  fpirit  to  each  foul  I  do  firmly  believe, 
there  is  no  other  fatisfaclory  evidence  of  my  acceptance 


i6o 

with  God,  and  that  my  fins  are  forgiven,  but  by  his  fpir- 
it  ;  this  is  the  teftimony  of  St.  John.  What  I  have  felt 
of  the  love  of  God,  the  heavenly  movings  of  the  good 
fpirit  on  my  heart,  endowing  me  with  power  over  all  e- 
vil  in  thought,  word,  and  deed,  as  1  have  experienced 
the  week  pait,  and  especially  this  day,  is  a  greater  evi- 
dence to  me  of  acceptance  with  God,  than  the  teftimony 
of  all  external  things  that  can  be  mentioned.  And  fo 
long  as  I  feel  this  inward  peace,  and  love  to  God  and 
holinefs,  if  all  the  deiits  on  earth  weie  to  tell  me,  It  is  all 
imagination  and  enthufiafm,  I  could  not  doubt  its  divine 
reality.  But  if  they  call  this  enthufiafm,  I  hope  to  live 
and  die  an  enthufiajl ;  for  I  enjoy  more  real  happinefs  in 
cne  hour  under  the  influence  of  it,  than  I  ever  did  with- 
out it.  And  if  I  could  be  certain  of  living  as  long  as  I 
have,  and  that  in  perfect  health,  and  I  could  have  my 
choice  either  to  have  all  my  heart's  defires  of  this  world, 
and  enjoy  all  the  pleafures  it  could  give — or  to  live  in 
abject  poverty,  and  enjoy  this  heavenly  peace,  I  would 
not  hefitate  a  moment  in  choofmg  the  latter,  in  prefer- 
ence to  the  former.  I  believe  what  I  write  is  the  truth  ; 
I  am  fure  it  is  fcripture.  "  A  day  in  thy  courts  is  bet- 
ter than  a  thoufand"  elfewhere.  "  I  had  rather  be  a 
doorkeeper  in  the  houfe  of  my  God,  than  to  dwell  in  the 
tents  of  wickednefs" — Pf.  lxxxiv.  10.  "Eye  hath  not 
feen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  to  conceive  the  things  which  God  hath  prepar- 
ed for  them  that  love  him.  But  God  hath  revealed 
them  unto  us  by  his  fpirit" — i  Cor.  ii.  9,  10.  "  If  our 
hearts  condemn  us  not,  then  have  we  confidence  to- 
wards God" — 1  John  xxx.  20.  "  There  is  no  condem- 
nation to  them  wTho  are  in  Chrift  Jefus" — Rom.  viii  1. 
Bleffed  be  God  I  feel  none. 

O,  religion  is  a  bleffed  thing  !  I  mean  a  fenfe  of  the 
love  of  God.  Deifm  is  diametrically  oppofite.  It  is 
what  I  have  been  much  troubled  with,  before  I  experi- 
enced what  I  now  enjoy  ;  after  which  I  had  not  a  doubt 
remaining  of  the  truth  of  Chriftianity  in  its  purity  ;  and 
under  my  prefent  feeling  of  the  love  and  goodnefs  ot 
God,  it  is  impoflible  to  dov] 


x6t 

Furtner  confideration  this  afternoon  on  internal  light 
and  obedience. 

\\\  mankind  who  live  in  fin,  are  under  condemnation 
according  to  the  light   they  have  ;  all  have  a  talent,  or 
talents,  to  improve.     What  is  this  light  but  a  feed  of  di- 
vine grace  in  the   heart,  "  a  raanifeftation  of  the   fpirit 
given  to  every  man  to  profit  withal  ?"     Chrift  is    "  the 
true  light,  which  lighteth  every   man   that  cometh  into 
the  world."     This  light  is  called  by  various  names,  all 
meaning  one  and  the  fame — as  monitor,  reprover,  talem-, 
light,  feed,  word,  gift,  grace,   and  good   fpirit ;  and  to 
which  many  of  the  thoughtful  and  ferious  part  of  man- 
kind of  all  nations  and  feels,  have  borne  teftimony,  either 
to  the  convicting,  convincing,  or  efficacious  power  of  it. 
I  have  a  preacher  every  hour  of  my  life  wherever  I  am, 
either  to  my   condemnation   or  confolation.     The  mo- 
ment I  have  a  thought  of  doing  evil,  that  moment  I  feel 
within  me,  as  plain  as  language  can  exprefs,  Do  not  do 
it.     Or  if  I  am  though tlefsly  running  into  evil,    I  feel  a 
check,  and  am  inftantly  reminded.     If  I  perfeveie  on  a- 
gainft:  its  reproofs,  I  am  brought  under  difagreeable  feel- 
ings, and  according   to  the  enormity  of  the  evil,    I  feel 
remorfe  and  diftrefs  of  mind.      If  I   am   obedient  to  its 
reproofs,  1  feel  inward   peace   and  ferenity.     If  I,  from 
time  to  time,  continue  obedient,  and  refrain  from  every 
thing  it  makes  known  to  be  evil,  the  light  increafes,  from 
a  fpark  it  kindles  into  a  flame  ;  and  glory   to  God,   my 
foul  is  all  on  fire  !      "  My  heart,"  faid  David,  "  was  hot 
within  me  ;  while   I  was  mufmg,  the  fire  burned."     O 
may  this  heavenly  flame,  this  heavenly  fire  never  be  ex- 
tinguiflied  !      I  believe  it  will  eternally  increafe  !     Now 
by  yielding  obedience  to  this  (which  is  called,  and  in  the 
beginning  is  but  as  a)  feed  of  divine  grace   fown  in  the 
heart,  it  will    lead   from   all  fin   and   bring  falvation. — 
M  The  grace  of  God,"  faid  rhe   apoftle,  "  that  bringeth 
falvation,  hath  appeared   unto   all   men."     This  is  the 
greateft  and  moft  bleffed  gift  of  God  ever  given  to  man  \ 
this  is  that  which   diftinguifheth   him   from,  and   raifeth- 
him  above  the  brute  creation.     This  is  the  true,  the  re- 
o  2 


4J,  infallible  revelation  of  God.  0  may  1  nevef  more 
quench  the  fpirit,  rever  more  act  contrary  to  its  warning 
and  reproofs,  but  live  in  continual  obedience. 

This  evening  I  thankfully  recollected  the  time  when  I 
was  powerfully  convicted  for  fin,  about  eighteen  years 
ago,*  failing  then  near  where  I  am  now.  I  being  then 
alone,  (it  is  good  to  be  alone  and  retired  fometimes)  1 
began  to  feriouily  confider  of  my  awful  ftate  and  condi- 
tion ;  living  in  iin  and  wickednefs  as  I  had  done,  con- 
viction foon  took  hold  of  me.  I  was  brought  under  as 
great  diftrefs  of  mind  and  penitential  forrow,  1  think  as 
I  could  then  bear.  I  lay  on  the  deck,  rolling  and  clinch- 
ing my  hands  together,  and  crying  in  a  flood  of  tears, 
Lord  have  mercy  on  me — forgive  and  prefer ve  me  for 
the  time  to  come,  &c.  My  grief  and  compunction  for 
fin  continued  about  a  couple  of  hours,  when  I  felt  fome 
hope  and  faith  arife  in  my  heart,  and  felt  that  peace  of 
mind  I  never  did  before.  From  that  time  began  my 
reformation  ;  I  forfook  thofe  practices  I  was  moil  ad- 
dicted to,  as  frolicking,  drunkennefs,  and  fwearing.  And 
what  caufed  all  this  ?  What  was  it  that  thus  vinted  me, 
and  gave  me  a  fight  of  my  condition  and  of  the  odi- 
oufnefs  of  fin,  but  that  light  or  good  fpirit  of  which  I 
have  written  ?  My  foul  bows  in  humblenefs  and  thank- 
fulnefs  to  God  for  all  his  mercies  to  me,  once  a  poor  fin- 
ner.  He  vifited  me  when  I  was  in  the  gall  of  bitternefs 
and  bond  of  iniquity.  O  may  I  be  more  watchful  and 
faithful  for  the  time  to  come  than  I  have  been  !  O  may 
I  for  ever  love  and  praife  him.  If  fo  fmall  a  drop  of 
the  love  of  God,  as  I  now  feel,  makes  my  foul  fo  happy, 
what  muft  the  happinefs  of  thofe  be,  who  are  totally 
cleanfed  from  all  fin,  and  have  launched  into  the  ocean  ? 
Ah  !  truly,  "  there  is  a  river  the  ftreams  whereof  make 
glad  the  city  of  God,,— Pf  xlvi.  4.  What  now  are  all 
the  pleafures,  honours,  and  glories  of  this  world  to  me  ? 
Would  all  that  this  world  could  give,  be  any  equivalent  to 
the  lofs  of  this  precious  jewel  ?  I  pity  the  fouls  who  are 
loft  from  God — who  are  taking  their  delight  in  the  fhad- 
ows  of  a  moment — who  think  nor  care  any  thing  about 

See  page  13. 


i&3 

their  poor  immortal  fouls — who  are  feeding  and  adore* 
ing  their  mortal  bodies,  and  letting  that  precious  jewel> 
the  foul,  rufl  and  ftarve.  O  how  fhort  is  life,  how  cer- 
tain is  death  and  eternity  !  In  a  little  time  we  muft  bid 
an  eternal  adieu  to  all  earthly  things,  and  enter  a  naked 
fpirit  into  the  world  of  fpirits  !  O  my  God,  how  folemn 
the  thought !  How  terrible  to  the  wicked  !  I  feel  my 
foul  drawn  out  in  love  to  all  mankind ! 

I  heartily  wifh  that  all  my  relatives,  friends,  and  ac- 
quaintance, may  experience  with  me,  the  redeeming  love 
of  Emmanuel  ;  may  become  companions  with  me  in  this 
peace  and  joy.  Then  when  oar  earthly  toils  and  trials 
are  ended,  we  mail  become  companions  in  a  happy  world 
of  fpirits.  Oh  !  remember  that  time  here  is  fhort — that 
we  muft  all  die — be  fmcere  fouls — forfake  all  evil — live 
as  for  eternity — prepare  for  a  world  to  which  we  are  all 
haftening,  and  God  will  favour  you  with  a  fenfe  of  his 
love  ;  then  you  will  know  that  it  is  the  greateft  of  all 
favours. 

My  foul  this  evening,  is  on  the  wings  of  love — 1  foar 
above  all  terreftrial  things.  "  Eye  hath  not  feen,  nor 
ear  heard,  nor  hath  it  ever  entered  into  the  heart  of  a 
man,"  who  has  never  experienced  this,  to  form  the  lead 
conception  of  the  love  of  God  I  now  enjoy.  Oh  !  ye. 
chriilians,  what  do  ye  lofe  by  living  beneath  your  privi- 
lege ?  living  in  a  luke-warm  ceath-like  (late.  Remem- 
ber that  ye  are  not  truly  chriftians,  unlefs  you  have  Chrift 
in  your  hearts.  Praife  the  Lord,  O  my  foul,  from  this 
time  for  ever  ;  and  all  within  me  magnify  hi*  holy  name. 
Twelve  o'clock  this  night,  bowed  in  humility  and  heart 
felt  gratitude  to  God,  my  father  and  preferver  ;  and  re- 
tired to  bodily  reft.  I  fay  bodily  reft,  becaufe  the  foul 
in  this  ftate  need  none.  It  is  never  weary  nor  tired,  but 
wants  an  eternity  to  praife  him.  What  a  blefled  Sab- 
bath I  have  had.  It  is  fomething  like  the  eternal  Sab- 
bath. Yea,  affuredly,  I  have  had  a  foretafte  of  heaven- 
ly joys.     I  have  feafted  on  angels'  food. 

W\  that  I  have  written,  I  have  experienced  in  filence 
and  retirement.     My  men  wonder  why  I  am  fo  ft  ill,  and 


164 

do  not  talk  more.  They  little  know  my  blefled  compa- 
ny and  communion  ;  and  it  would  be  vain  to  talk  to 
them  of  that  which  they  cannot  comprehend. 

Second  day,  Sept.  1 3  1  felt  a  calmnefs,  and  peace 
of  mind  all  the  day  ;  and  mod  of  the  time  my  foul  was 
delightfully  engaged  in  fecret  prayer.  Oh  !  who  that 
knows  the  value  of  prayer,  will  neglect  it  ?  Not  a  dry, 
lifelefs  prayer  of  the  head,  or  the  tongue  ;  but  of  the 
heart. 

I  had  ardent  defires  this  evening  for  the  continuation 
of  what  I  have  enjoyed.  I  had  rather  lie  in  a  dungeon, 
loaded  with  chains,  and  have  it  than  dwell  in  a  palace 
without  it.  But  I  can  fay,  the  will  of  the  Lord  be  done. 
I  lhould  be  refigned  to  his  will  and  wifdom,  in  all  things  ; 
m  death  *s  well  as  in  life. 

Thud- day.  The  night  part  ;  and  forepart  of  this  day, 
I  experienced  another  ftate,  wherein  I  was  clearly  taught 
that  I  muff,  be  willing,  and  rejoice  in  fuffermg  with,  and 
for  Chrift,  as  well  as  to  reign  with  him.  Or,  in  order 
to  reign  with  Chrift,  I  mud  fuffer  with  him  :  and  that  I 
muft  love  the  crofs  while  in  the  body,  in  order  to  obtain 
the  crown. 

While  experiencing  this  fuffermg  ftate,  I  did  not  think 
of  one  paffage  of  fcripture,  nor  receive  a  mitigation  of  it 
from  ar.y  quarter  ;  but  after,  1  could  not  help  admiring 
its  agreement  with  the  ap<r}olic  doctrine.  See  Rom.  viii. 
17.  18.  2  Tim.  ii.  12.  2  Cor.  i.  5.  Phillip  in  10. 
1  Peter  iv.  t$\  Many  are  very  defirous  of  reigning  wTith 
Chrift,  and  rejoicing  in  his  love  ;  which,  to  be  fure,  is  a 
heavenly  and  defirable  ftate  ;  but  few  are  willing  to  fuf- 
fer with  him,  and  bear  his  crofs.  Thefe  things  cannot 
be  truly  underftood,  but  by  entering  into,  and  feeling 
the  work  ;  and  even  this  is  a  work  of  peace,  and  in  which 
I  have  found  his  grace  fufficient  for  me,  and  his  ftrer.gth 
made  perfect  in  my  weaknefs — (2  Cor.  xii.  9.) 

Fourth  day.  I  fpent  much  of  the  time  in  retirement 
and  filence,  waiting  on  God  ;  and  felt  my  foul  much 
drawn  out  in  fecret  prayer,  that  God  would  m«  re  and 
more  difcover  to  me  the  evil  of  my  heart,  and  endue 
me  with  power  ro  crucify  the  fame  It  is  in  the  heart 
we  want  God,  and  there  we  muft  find  him  to  its  cleanf* 


1*3 

ing  and  comfort ;  and  blened  be  God,  there  we  may 
find  him.  Oh  !  my  heavenly  comforter  !  thou  haft  ever 
been  near  me,  and  I  have  ran  hither  and  thither,  feeking 
thee  ;  and  all  for  want  of  underftanding  thefe  words  of 
thy  gofpel :  "  The  kingdom  of  God  cometh  not  with 
obfervation  ;  neither  iliall  they  fay,  lo  here,  or  lo  there  ; 
for  behold  the  kingdom  of  God  is  within  you." 

Fully  convinced  I  am,  that  there  is  no  real,  and  per- 
manent ftrength  to  be  received  from,  -or  through  any 
mortal  on  earth.  Paul  may  plant,  A  polios  may  water  ; 
but  it  is  God  that  giveth  the  increafe,  life,  )ight,  and 
power.  May  I  ever  have  a  fmgle  eye  to  God  alone. 
From  this  time  forward,  I  renounce  all  dependence  on  all 
beneath  the  unchangeable  God  :  all  that  is  inferior  to  this 
inward  divine  principle  ;  to  which  I  believe,  by  a  clofe 
and  ftricl  attention,  watchfulnefs,  prayer,  and  obedience, 
I  may  work,  or  it  will  work  that  work  in  me,  and  I  live 
that  life  which  will  be  acceptable  to  God.  I  believe 
what  I  have  written  is  the  truth ;  it  is  what  I  have  feen 
and  felt  in  the  light  that  has  (hone  on  me,  and  love  which 
has  covered  my  mind. 

Two  or  three  months  after  I  had  written  this  account, 
I  read  it  one  evening  to  a  number  of  my  brethren  ;  to 
which,  one  of  them  replied—'4  I  believe  you  were  favor- 
"  ed  with  an  extraordinary  gift  of  God."  I  faid — .Ac- 
cording to  the  faith,  all  good  comes  through  the  minif- 
tration  ;  then  how  came  this  ? 

He  anfwered — "  By  means  of,  and  through  the  min- 
"  iftration  "  I  replied — The  Elders,  to  my  knowledge, 
never  adminiftered  any  thing  like  it ;  if  they  had,  I  fhould 
have  had  that  faith  in  them  that  you  have  ;  but  I  have 
not  the  leall  fhadow  of  reafon  to  believe  as  you  do.  I 
experienced  the  fame  before  ever  1  faw  them  ;  but  in  a 
greater  degree.  For  three  days  (in  May,  1 796)  my  foul 
was  one  continual  fong  of  gratitude  and  praife  to  God  ; 
and  I  felt  no  more  of  an  inclination  to  fin,  than  to  put 
my  hands  into  the  fire.  But  it  is  not  in  the  power  of 
language  to  defcribe  what  I  felt :  in  fhort,  it  was  part 
of  the  time  extatic.  I  was  in  as  much  of  a  heaven  as  I 
could  contain,  and  live  in  the  body.  Now  I  have  no 
more  reafon  to  believe,  that  this  laft  blened  experience 


1 65 

was  a  gift  of  God  through  the  miniftration,  than  the 
former.  And  if  this  I  have  laft  mentioned,  were  a  gift 
of  God  (which  I  am  fure  it  was,  and  it  accords  with  the 
experiences  of  all  good  nun  in  every  dgc  of  the  world) 
then  it  is  clear  there  is  a  revelation  of  God  one  fide  of 
the  mrnatration  ;  and  how  can  you  acknowledge,  or  be- 
lieve this  account  that  I  have  read,  to  be  a  gift  of  God, 
when,  under  the  influence  of  which,  I  write  againft  the 
very  foundation  of  your  faith  i  i.  e.  refpectmg  the  minif- 
tration ;  and  I  believe  if  the  Elders,  or  thofe  who  have 
a  thorough  underftanding  of  the  faith,  were  to  read  this 
diary,  they  would  not  own  it  in  the  manner  you  do  ;  for 
I  conceive  they  do  not  believe  in  this  which  is  called 
chriftian  experience,  to  be  in  reality  the  gift  of  God  ;  or 
at  Jeaft,  they  do  not  believe  that  it  is  of  any  real  advan- 
tage to  the  foul  in  its  travail  out  of  fin.  It  certainly 
has  a  tendency  to  hinder  increafmg  in  your  faith  ;  as  it 
gives  that  foul  fatisfying  evidence  that  nothing  ever  did,, 
or  can  give,  that  can  be  mentioned  or  conceived.  And 
as  an  experience  ibme  years  fince,  that  1  have  juft  men- 
tioned, prevented  me  from  embracing  deifm,  fo  I  have 
thought  this  laft.  will  prevent  me  from  fully  embracing^ 
Shakenfm.  The  former,  I  verily  believe,  was  in  mercy 
given  me,  to  fee  and  feel  the  truth  of  the  chriftian  reli- 
gion in  oppofition  to  deifm  ;  which,  on  account  of  the 
condud  o{  prof  .fling  chriitians,  I  was  about  that  time 
fettling  into.  And  I  have  thought  I  was  favoured  with 
the  latter,  or  a  reviiitatLon,  to  let  me  fee  the  tiuth  of 
revelation  one  fide  of  the  miniftration. 

We  had  conuderable  conversation  refpecting  the  min- 
iftration doctrine  1  told  them  at  laft,  if  the  Elders  were 
to  tell  n»e  they  had  a  ipecial  gift  for  me  to  gc  to  \iba- 
ny  and  walk  acrois  the  North  River  on  the  water,  I 
would  go,  and  exerciie  all  the  faith  I  poffibly  could  ; 
and  if  I  could  not  walk  on  the  water,  I  would  wAk  in, 
until  I  could  not  touch  bottom  ;  I  would  then  turn  a- 
bout  and  come  out,  ai;d  cone  ude  there  was  no  gift  of 
G"d  in  it 

e  one  who  fpake  before,  a  zealous  believer,  (and. 
wh^  has  fir.ce  flood  as  leader)  laid — "  I  would  do  m  re." 
I  afked  him  what  more.      He  anfwered — "  1  would 


i6y 

M  walk  in  as  you  have  faid,  and  if  I  did  not  rife  I  would 
**  iwim  :  and  if  1  could  not  iwim  acrofs,  I  would  drown 
**  before  I  would  come  back  againtf.  the  gift  of  God." 

I  replied — I  think  I  went  full  tar  enough  in  the  gift ; 
but  you  have  gone  beyond  all  bounds  of  reafon. 

A  fhort  time  after,  I  had  converfation  with  our  Elder 
brother  S.  Wells,  concerning  the  beforementioned  expe- 
rience. After  controverting  tometime,  he  againft  the 
divine  reality,  or  beneficial  effe&s  of  it,  and  I  tor  it,  he 
told  me  at  laft,  there  was  no  fal'Tation  m  this  experience  ; 
at  moft,  it  wTas  but  as  a  traveller,  (topping  at  an  inn  to 
take  refreshment ;  at  which  rime,  he  did  not  travel  one 
ftep  Shortly  after,  he  came  to  my  houie,  and  he  c^n- 
verfed  with  me  about  two  hours  on  the  inconfiftency  of 
my  profefling  to  be  united  to  the  people  of  God,  and  at 
the  lame  time,  united  to  the  world  ;  and  on  my  being  in 
partnerfhip  (in  a  certain  branch  of  bufinefs)  w;th  a  man 
of  the  world.  To  which,  the  fubftance  of  my  reply,  was, 
that  it  was  neceflary  in  order  to  be  able  to  pay  -ome 
debts  I  owed,  and  to  fupport  the  character  of  an  honeft 
man  ;  and  if  I  moved  to  Nifkeuna,  or  near  the  church, 
I  could  not  fee  any  thing  I  could  do,  that  would  turn 
to  much  account. 

Upon  religious  fubjecls,  he  endeavoured  to  convince 
me  of  the  ^propriety  and  neceffity  of  faith  in,  and  obedi- 
ence to  the  Elders,  as  the  only  way  to  obtain  falvation 
from  fin.  And  I  argued  an  obedience  to  the  written 
gofpel,  and  the  light  that  enlighteneth  every  man  that 
cometh  into  the  world.  He  advifed  me.  if  I  could  not 
fee,  and  believe  with  the  people,  not  to  own  them.  To 
which,  I  replied — I  wifh  to  be  more  fatisfied  rtfpe&ing 
,them  and  their  faith. 

A  few  days  after,  I  wrote  him  a  letter  on  "  a  mea£ 
ure  of  the  manifeftation  of  the  fpirit  which  is  given  to 
every  man  to  profit  withal" — (Rom.  xii  7.)  He  af- 
terwards told  me  what  I  had  written  was  not  his  faith  ; 
and  that  if  I  wiftied  to  ftand  among  the  people  of  God» 
I  muft  get  a  different  faith  from  what  I  had. 

It  was  repeatedly  faid,  one  to  another — "  Thomas  has 
not  got  a  right  line,  or  manner  of  faith."  And  when 
they  mentioned  thefe  things  to  me,  I  told  them,  I  hai 


i68 

the  fame  principal  faith,  I  had  at  firft  :  I  had  not  alter- 
ed, or  changed ;  and  the  faith  I  at  firft  heard  preached 
by  the  Elders  and  others,  "  That  the  rule  for  man  to 
walk  by,  was  that  of  God,  manifejled  in  man  ;  and  by 
that  light  which  enlighteneth  every  man." 

But  now  as  the  real  faith  of  the  church  was  preached 
in  plain  terms ;  and  what  we  mvift  come  to,  and  abide 
by  ;  and  as  a  new  fcene  began  to  be  opened,  by  which 
I  became  tried  and  wounded  in  my  faith,  I  ihall  there- 
fore clofe  the  firft  part  of  this  work,  and  leave  the  read- 
er to  compare  it  with  the  fecond,  and  judge  for  himfelf. 


END    OF    PART  FIRST. 


AN 


ACCOUNT,  &c. 

PART  II. 


A  cautious  inquiry  and  examhuilion  into  the  truth  and  proprie- 
ty of  the  Doclrines  and  Praclice  of  the  people  called  Shakers ■> 
together  with  the  fubjlance  of  fever al  dfcourfes  with  the 
Elders  and  others  concerning  their  Faith  and  mode  of  Gov- 
ernment ;  with  the  author* s  trials  and  exercifes  ofmindy  un- 
til he  left  them. 

1  HAVE  obferved  in  the  firft  part  of  this  work, 
it  was  on  account  of  the  people  called  Shakers  profeffing 
to  be  in  the  millennium,  and  exhibiting  the  fruits  of  their 
faith,  by  appealing  to  live  together  in  love  and  union,  that 
induced  me  to  unite  with  them,  and  become  a  member 
of  their  fociety,  wiming  to  prove  whether  they  were  the 
people  they  profefled  to  be  or  not.  1  fliall  now  proceed 
to  ftate  how,  for  the  firft  time,  my  faith  became  hurt, 
refpecting  the  revelation  of  the  will  of  God  to  us  through 
the  Elders.  I  may  firft  obferve,  that  though  many  re- 
ports about  thefe  people,  that  were  in  circulation  when  I 
joined  them,  I  foon  found  to  be  falfe ;  neverthelefs,  by 
this  time,  (latter  part  of  1803)  I  found  fome  were  true. 
One  in  particular,  which  I  am  ferry  to  have  cauie  to 
mention,  and  which  I  would  pafs  over,  if  by  fo  doing,  I 
could  do  juftice  to  the  work  I  have  undertaken  ;  which 
is  to  give  an  impartial  account — neither  intentionally  to 
withhold  or  add  any  thing,  for  or  againft  ;  but  to  ad- 
here clofely  to  my  motto,  "  Not  dare  to  tell  a  falfehood, 
or  leave  a  truth  untold." 
P 


i7© 

The  circum  fiance  I  am  about  to  relate,  is  respecting 
the  practice  among  thefe  people,  formerly,  of  dancing 
naked  ;  (the  reader  may  recollect  how  this  matter  was 
denied  when  I  queftioned  the  old  believers  and  aiders 
concerning  the  truth  thereof;)  which  I  nowfcundto  be 
true.  Some  time  the  latter  part  of  this  year,  being  in 
company  with  a  kind  friend,  Derick  Veeder,  a  young  be- 
liever, I  afked  him  if  he  knew  of  there  having  been  fuch 
conduct  among  the  people  in  firft  Mother's  day. 

He  replied — "  Yea,  I  knew  it  fome  time  ago  ;  and  I 
"  have  been  fomewhat  tried  in  my  mind  reflecting  it ; 
u  because  the  Elders  at  firft  denied  it,  when  they  knew  it 
"  was  the  truth,  and  had  danced  naked  them/elves." 

I  told  him,  that  fome  time  after  I  opened  my  mind, 
I  inquired  of  the  old  believers  and  Elders  about  laid 
conduct,  and  they  had  denied  it  to  me.  I  aiked  him 
how  he  got  along  with  his  faith  in  the  Elders  after  fuch 
ialfifkations  ? 

He  replied — "  I  will  talk  to  them  about  it."  A  fhort 
time  after  I  faw  him  again,  he  told  me  "  he  had  done 
"  fo,  and  they  had  fatisfied  him  refpecting  it." 

I  afked  him  how  ? 

He  replied — "  They  told  me  every  foul  muft  look  to 
"  himfelf,  and  attend  to  his  own  wrongs  ;  and  whoever 
"  had  denied  the  truth  of  fuch  conduct,  (or  fpoken  in 
"  any  other  refpect  falfe)  muft  anfwer  for  it  themfelves ; 
"  and  fuch  would  have  to  confefs  it."  Further  they 
faid,  that  "  I  fhould  not  let  that,  or  the  failings  or  wrongs 
'*  of  others,  in  any  refpect  hurt  my  faith" 

I  replied,  That  come-off  will  not  do  for  me,  as  the 
Elders  place  themielves  as  leaders,  and  declare  that  the 
revelation  of  God  muft  come  through  them  to  us ;  and 
according  to  their  own  doctrine,  that  pure  revelation 
don't  come  through,  nor  dwell  in,  an  impure,  falfe  vef- 
fel :  and  as  I  have  found  they  have  falfified  their  word 
in  one  thing,  it  is  likely  they  have,  or  may,  in  another. 
Therefore,  I  think  it  will  be  wifdom  in  me  now  to  ex- 
amine for  myfelf  more  particularly  than  I  have  done  ; 
and  alfo  to  take  care  I  am  not  deceived  by  others ;  and 
I  intend  to  open  this  maUer  to  the  Elders  the  firft  op 
portunity. 


Soon  after,  I  was  with  Elder  John  Meacham,  wh© 
was  now  at  Ntikeuna.  After  fome  converfation  on  in- 
diiFerent  matters,  he  faid  : 

"  Thomas,  how  can  you  expect  to  hold  any  relation 
"  to  the  people  of  God,  in  a  travail,  and  be  united  to  the 
"  worli  in  trade." 

We  had  confiderable  converfation  on  divers  matters.. 
He  preached  to  me  refignation  to  the  gift,  and  obedi- 
ence to  what  I  was  taught  by  my  Elders.  I  told  him, 
at  laft,  I  defired  to  open  a  matter  wherein  my  faith  was 
hurt,  and  wherein  I  thought  I  had  reafon  to  be  diffatis- 
fied  ;  and  that  is,  faid  I,  respecting  Elder  Hezekiah  and 
alfo  Several  of  the  old  believers  having  denied  that  they 
had  ever  danced  naked  I  told  him  how  I  had  ques- 
tioned Elder  Hezekiah,  (who  was  now  at  Lebanon)  he 
being  prefent  at  the  time,  concerning  the  truth  or  falla- 
cy of  laid  conduct,  and  the  anfwer  he  gave  me.  Now, 
faid  I,  Elder  John,  I  know  you  have  all  danced  naked, 
men  and  women  together.  When  we  find  a  man  has 
told  an  untruth  in  his  dealings,  we  cannot  place  that 
confidence  in  him  afterwards,  which  we  mould  have 
done,  had  we  found  him  to  be  a  man  of  truth  ;  how 
much  lefs  in  matters  relating  to  our  falvation.  There- 
fore, how  can  you  then  expect  me  to  have  that  faith  in 
the  Elders  and  obedience  that  is  required.  I  tell  you, 
my  kind  friend,  before  I  can,  this  matter  mult  be  cleared 
up,  if  there  is  a  poffibility  of  doing  it. 

He  replied — "  Thomas,  you  are  mift.ik?n.  Elder  H. 
li  never  told  you  fo  ;  if  he  did,  he  told  you  an  untruth  ; 
"  and  I  do  not  know  what  I  mould  think  of  him — 1 
"  could  not  have  fellowship  with  him  in  it,  or  have  any 
"  union  with  him." 

I  faid,  1  will  admit  of  no  miftake — I  am  certain  he 
anfweredme  as  I  have  Hated  he  did  ;  to  which  I  could  be 
qualified,  if  1  was  going  to  leave  the  world;  and  it  has 
been  not  only  him,  but  feveral  old  believers,  who  have 
denied  that  they  ever  danced  naked.  M-try  Hocknell, 
in  particular,  denied  it  e  itirely,  in  the  prefence  and  hear- 
ing of  D  vVood  and  widow  Bennet,  (old  believers)  R. 
Hodgibn  tnd  myl'elf.  Now,  I  know  they  have  all  danced 
naked  j  and  this  was  denied  when  I  firit  endeavour  e  I 


172 


gain  information  of  the  rife,  faith,  and  pra<5Hce  of  the 
church.  Don't  deny  it,  Elder  John  ;  it  is  a  well  known 
fact,  that  that  conduct  was  hidden  from  us  and  denied  : 
and  the  world,  particularly  backfliders,  were  called  liars, 
for  fear  it  would  hinder  the  young  believers  from  coming 
forward  in  the  faith.  Further,  it  is  not  only  my  affer- 
tion,  but  I  can  prove  it  by  a  number  of  believers. 

He  replied — "  We  don't  wifh  any  fending  and  proving 
"  about  it.  It  will  be  beil  for  you  and  Elder  Hezekiah 
"  to  be  face  to  face." 

I  faid,  that  is  what  I  defire  Now  I  would  not  have 
you  to  underftand  me,  that  my  faith  is  huit  by  the  ap- 
parent impropriety  of  fuch  conduct  ;  as  I  can  difpenfe 
therewith,  as  it  was  done  in  the  infancy  of  the  church, 
and  under  the  lead  of  firft  Mother  ;  but  what  hurts  my 
faith  is,  difcoveiing  pofitive  falfehood  in  thofe  who  make 
fo  great  a  profeflion  of  truth. 

He  laid — "  If  Elder  Hezekiah,  or  any  of  the  old  be- 
l'  lievers,  have  faid  or  done  wrong,  they  will  have  to  an- 
"  fwer  for  their  wrongs  themfelves.  Therefore,  you 
**  mould  not  let  wrongs  and  failings  in  others  hurt  your 
"  faith;  but  confefs  and  forfake  your  own  wrongs,  and 
"  labour  for  yourfelf,  (as  every  one  fhould  do)  to  be- 
"  come  an  honeft,  upright,  holy  man,  and  not  lock  at 
M  the  failings  of  others,  which  will  be  no  food  tc  your 
"  foul." 

I  replied — What  deficiences  and  wrongs  I  fee  in  the 
young  believers,  or  my  equals  in  the  faith,  or  if  any  of 
them  had  told  me  falfehood,  I  fliould  think  nothing  of 
it  i« inching  the  faith  ;  but  the  miniftration  or  Elders 
preach,  and  not  only  fo,  but  profefs  truth,  honefty,  puri- 
ty, and  holinefs  ;  as  Elder  H.  publicly  declared  at  Corn- 
wall, that  he  had  "  done  nothing  in  the  day  or  night,  in 
"  the  light  or  in  darknefs,  that  he  would  be  afhamed  to 
u  be  feen  doing  by  God,  men,  or  angels."  You  like- 
wife  profefs  and  teftify,  that  it  is  only  by  obedience  to 
the  counfel  of  our  Elders,  that  we  can  obtain  falvation  ; 
and  that  there  is  no  other  revelation  of  the  Divine  will, 
but  by  this  medium  ;  and  we  are  taught  to  follow  you 
as  you  follow  Chriit — and  to  lock  up 
in  Chain's  (lead  for  e\-amnle= 


173 

I  told  him  my  faith  was  likewlfe  tried  in  another 
point ;  which  was,  refpecting  fins  confe/Ted  being  told  by 
the  Elders  to  others ;  when  he  knew  I  had  often  heaid 
them  fay,  "  that  they  went  no  further  ;  what  was  open- 
ed ro  them  they  did  not  divulge,  but,  if  pouTole,  buried 
all  in  oblivion  "  But  now,  faid  I,  I  know  to  the  contra- 
ry  ;  and  that  they  were  not  only  carried  upwards  through 
the  line  of  the  minulration,  but  likewife  fome  things 
downwards,  among  young  believers.  In  fhort,  I  found 
that  I  had  not  been  rightly  informed  respecting  Several 
things  ;  and  in  confeffing  fins,  I  confidered  the  Elders  had 
violated  their  promife. 

We  had  two  or  three  hours  of  converfation  (it  being 
one  Sabbath  afternoon)  on  feveral  fubjects ;  but  I  muit 
ftudy  brevity,  and  pais  over  many  things  that  were  done 
and  faid. 

1803.  In  a  few  months  after  this  conference,  (fome 
time  in  February)  I  was  at  Lebanon  ;  and  the  fn  ft  con- 
ference I  had  was  with  Elder  Hezekiah,  re'pecting  ;nr 
charge  of  falfehood.  I  ftated  the  queftion  I  put  to  him, 
and  the  caufe  why,  exactly  as  heretofore  related.*  Now, 
faid  I,  Elder  Hezekiah,  I  know  the  old  believers,  or 
church  brethren  and  fitters,  have  danced  naked  repeat- 
edly, under  an  idea,  or  with  intention,  to  mortify  the 
fleihly  nature,  and  you  have  danced  fo  with  them. 

He  replied — "  Yea,  once  ;  and  I  did  not  tell  you  there 
"  never  had  been  fuch  conduct  ;  but  that  I  did  not  know 
**  of  nor  believe  there  was  any  fuch  conduct  now." 

I  faid,  it  would  have  been  needlefs  to  a(k  fuch  a  quef- 
tion  as  that  anfwer  would  have  implied  ;  becaufe  I  knew 
there  was  no  fuch  conduct  among  the  people  now — and 
I  had  not  heard  any  one  charging  the  people  with  it  in 
the  prefent  day.  The  queftion  I  afked  was  in  the  paft 
tenfe,  Have  the  people  or  any  of  them  ever,  &c. ;  and 
the  way  you  now  ftate  it,  would  have  been  no  anfwer  to 
the  queftion  I  afked.  The  truth  is,  Elder  Hezekiah, 
thou  didft  deny  there  ever  h  iving  been  fuch  conduct,  as 
feveral  of  the  old  believers   did,  for  fear  it  would  hurt 

*  Sec  page  108. 

p  a 


i?4 

our  faith.     He  did  not  contradict   me  the  feconJ   il 
neither   did  he   appear  forward  to   controvert  the  point 
farther  with  me — but  faid  : 

"  Since  I  have  been  called  to  be  an  Elder  and  minif- 

ter  I  have  been  forry  I  ever  faw  fuch  conduct  among 
"le  people ;  for  I  have  been  often  afked  the  queftion  by 
roung  believers,  and  people  of  the  world  ;  and  often 
"  1  hive  known  net  what  anfwer  to  give,  as  it  would 
'*  not  do  to  tell  them  we  had  danced  naked,  admitting 
"  it  to  have  been  a  real  gift  of  God  ;  it  would  have  been 
"  fo  out  of  their  fight,  they  could  not  fee  it  nor  receive 
rt  it  as  fuch.  Some  times  when  I  have  evaded  fuch  quef- 
"  tions,  I  have  been  afked  more  particularly  and  1  have 
"  often  been  exceedingly  tried." 

I  replied — You  did  net  appear  to  be  tried  when  I  afk- 
ed you  the  queftion  very  pointedly,  but  anfwered  me  ve- 
ry readily  ;  and  I  never  mail  believe  you  d;d  right.  But 
I  do  not  want  to  fay  any  thing  more  now  to  hurt  thy 
feelings  about  it.  And  I  can  make  fome  allowance,  as 
I  expect  thou  and  others  meant  good,  viz.  in  confe- 
quence  of  a  concern  for  my  faith.  Therefore,  I'll  drop 
it,  that  a  door  may  be  opened  to  proceed  on  other  fub- 
jects,  perhaps  of  more  confequence. 

But  I  was  not  fully  fatisfied*  nor  reconciled,  and  be- 
gan to  think  I  had  received  falfe  infoimation  respecting 
feveral  other  matters  befides  what  I  have  mentioned  ; 
therefore  I  could  not  place  that  confidence  in  them  which 
they  defired,  and  as  I  have  heretofore  intimated,  if  I  dif- 
crvcred  any  conduct  contrary  to  what  they  profeffed,f 
I  mould  more  doubt  the  truth  of  fome  points  of  their 
faith,  particularly  that  of  obedience  to  the  miniftration, 
and  their  being   in  a  fuperior   difpenfation.     I  alfo  con- 

*  How  could  I  be  fatisfied  when  Elder  John  faid,  he  could  have 
no  union  with  Elder  Heztkiah  in  his  denying  the  truth  of  fuch 
conduct — then  how  could  I  have  union  with  him  and  feveral  oth- 
ers I  have  mentioned  ?  Indeed  how  could  1  have  union  with  El- 
der John,  when  I  verily  believed  he  knew  that  Elder  Hezckiah' 
had  denied  it  ?     I  began  to  think  of  Romilh  pious  frauds* 

f  See  page  29,  fourth  lice. 


l75 


fidered,  that  according  to  their  own  criterion,  I  mufl 
"  judge  of  a  tree  by  its  fruit ;  a  good  tree  cannot  bring 
forth  evil  fruit." 

About  this  time  I  began  to  look  more  clofely  and  ex- 
amine for  myfelf,  whether  what  they  advanced  was  the 
truth  or  not ;  and  not  take  for  granted  every  thing  they 
afTerted  for  truth,  without  examination.* 

I  tarried  at  Lebanon  this  time  three  days  ;  and  mod 
of  the  time  each  day  the  Elders  fpent  with  me,  labour- 
ing to  convince  and  eftablifh  me  in  the  foundation,  faith, 
and  doctrine  of  the  church.  The  fubftance  of  which 
converfations  I  think  bed  to  give,  as  their  faith  and  doc- 
trines were  by  this  time  plainly  opened  ;  and  I  (hall  like- 
wife  bring  in  occafionally  the  fubftance  converfed,  (on 
thofe  fubjecls  here  treated)  with  a  few  others  in  the  faith 
at  different  times,  moftly  preceding.  Here  will  be  feen 
the  reafons  they  advance  in  fupport  of  their  faith,  with 
my  objections  againft  thofe  points  wherein  1  could  not 
believe  as  they  did  :  and  in  giving  their  reafons  for  their 
faith,  I  think  it  is  a  fair  way  of  representing  it ;  and  by 
giving  my  arguments  againft.  thofe  points  controverted, 
their  faith  and  doctrines  becomes  more  clearly  undef- 
ftood. 

Next  day  I  met  with  the  Elders  in  a  retired  room,  fet 
apart  particularly  to  converfe  in,  or  in  which  they  gen- 
erally laboured  with  the  believers  ;  Elder  John  fir  ft  fpake 
and  laid  : 

"  Thomas,  it  is  now  fome  years  fince  you  flrft  heard 
"  the  gofpel,  and  received  a  meafure  of  faith  ;  and  thofe 
"  who  received  faith  about  the  time  you  did,  by  their 
"  obedience,  have  travailed  far  before  you  ;  while,  we 
"  are  forry  to  fay,  you  are  tarrying  behind.  It  is  time 
"  you  now  come  to  a  final  conclusion,  whether  to  for- 
"  fake  the  world  or  not ;  and  take  up  your  crofs,  and 
*'  become  obedient  to  the  gofpel ;  give  up,  and  renounce 

*  "  We  are  juftly  chargeable  with  criminal  floth  and  mifim- 
provement  of  the  tal  nts,  with  which  our  Creator  has  intrufttd  us, 
if  we  take  all  things  for  granted  which  others  affert,  and  believe 
and  practife  all  things  which  they  dictate,  without  due  examina- 
tion." Dr.  Watts'  Improvement  of  the  Mind. 


176 

a  your  own  way,  will,  and  wifdom,  and  become  as  a 
"  child,  and  believe,  receive,  and  go  forth  in  obedience 
"  to  what  you  are  taught." 

Elder  Hezekiah  obferved — "Chrift  fays  we  muft  *be- 
"  come  as  children,  for  of  iuch  is  the  kingdom  of  God.' 
"  You  muft  become  humble  and  willing  to  be  taught  by 
U  a  child.  We  are  but  children  in  the  world's  wifdom 
u  and  learning,  to  what  you  are  ;  but  you  muft  become 
"  humble,  and  willing  to  count  all  but  as  drofs  and 
"  dung,  that  you  may  win  Chrift.  If  you  were  to  take 
"  hold,  and  really  come  into  the  work  of  the  gofpel  of 
"  the  fecond  coming  of  Chrift,  you  might  be  of  great 
"  fervice  in  helping  others,  and  might  be  the  means  of 
"  gathering  many  fouls  in  the  way  of  God  ;  but  other- 
"  wife,  thofe  abililties  and  talents,  which  you  have,  will 
"  be  buried  and  loft,  and  be  of  no  fervice  to  yourfelf  nor 
"  others.  As  Elder  John  has  faid,  you  muft  become 
"  fimple  as  a  child,  and  conclude  you  know  nothing  as 
*'  you  fhould  know,  and  believe  and  receive  what  you 
"  are  taught. 

"  When  I  firft  received  the  gofpel,  I  found,  as  I  was 
"  obedient  to  my  Elders,  that  I  knew  nothing  right  bc- 
u  fore  ;  and  as  I  was  obedient  to  what  I  was  taught,  I 
"  received  the  gifts  and  power  of  God.  I  now  know,  as 
"  we  all  do,  who  have  been  obedient,  that  this  is  the  only 
u  way  of  life  and  falvation  ;  and  you  never  will  come  into 
"  this  woik  of  God,  until  you  renounce  a  caviling  fpirit ; 
**  and  looking  for  faults,  and  catching  at  things  that 
"  don't  concern  you.  You  muft  look  at  your  own  faults, 
4t  and  weed  your  own  garden,  as  every  foul  muft  an- 
W*  fwer  for  their  own  fins.  No  longer  now.  the  fathers 
"  have  eaten  four  grapes,  and  the  children's   teeth  are 

*  fet  on  edge.  Admitting  you  were  to  fee  your  Elders 
"  do,  or  fpeak  wrong,  you  fhould  not  judge,  or  find 
**  fault  with  them ;  nor  have  hard  feelings  towards 
■*  them,  on  that  account ;  as  you  cannot  help  them  out 
"  of  their  wrong.  Chaftifemem  and  counsel  would  come 
"  contrary  to  the  order  of  God  :  you  could  not  reach 
41  us.  If  we  were  to  do  wrong,  we  muft  be  brought  out 
"  by  thofe  above  us,  not  by    thofe  below  us.  i  e.  by  our 

*  Elders ;  we  would  have  to  confefs  to  them,  and  bea$ 


i77 

"  their  chaftifement  :  and  we  have  to  travail  Jn  obedi- 
"  ence  to  what  they  teach  us  ;  as  we  have  our  Elders, 
"  and  are  taught  by  them,  as  you  and  other  young  be- 
"  lievers  are  by  us  ;  and  in  our  going  forth  in  obedience 
<l  to  what  they  teach  us,  we  receive  from  them  the  gifts 
"  of  God,  and  become  able  to  adminifter  to  others,  as 
"  they  are  able  to  receive.  I  only  mention  thefe  things 
*'  to  mow  the  order  of  God  in  his  church.  God  is  now 
"  revealed  and  manifested  in  the  fecond  coming  of 
"  Chrift,  the  final  and  lalt  difplay  of  God's  grace  to  a 
"  loll  world.  Npt  by  immediate  revelation  to  each  foul ; 
"  but  by,  and  through  his  minitiers,  whom  he  hath  ap- 
"  pointed  ;  and  we  find  that  under  every  difpenfation  of 
"  God's  grace  to  a  loft  world,  he  has  always  made  ufe 
"  of  inftrument5  by  patriarchs  and  prophets  ;  and  fo 
"  long  as  people  were  obedient  to  the  mind  and  will  of 
"  God  manifested  through,  and  by  them,  profperity  and 
"  a  blefling  attended  them ;  but  when  they  were  difobe- 
"  dient,  they  became  an  eafy  prey  to  their  enemies. — 
'*  Witnefs  the  confequence  of  their  difobedience  at  vari- 
"  ous  times  to  Moles.  .  Now  we  defire  nothing  of  you, 
"  but  your  falvation ;  and  that  you  may  become  a  man 
"  of  God  in  the  gofpel,  and  come  forward  in  tbe  gift 
M  and  order  of  God ;  and  then  you  will  be  able  to  help 
<c  thofe  who  come  after  you,  and  to  judge  both  in  your- 
"  felf  and  others,  what  is  wrong  and  right." 

I  replied — As  to  forfaking  the  world,  or  more  prop- 
erly the  evil  that  is  in  the  world,  and  taking  up  my  crofs 
againft  all  fin,  and  becoming  obedient  to  the  gofpel,  as 
Elder  John  has  faid,  1  agree  ;  and  have  come  to  a  final 
refolution  fome  time  ago,  according  to  the  ftrength  and 
grace  afforded.  But  refpecting  the  gofpel,  obedience 
thereto,  and  the  way  I  am  to  receive  power,  we  may  not 
agree,  as  I  clearly  perceive  what  is  required  ;  and  that 
is,  an  implicit  faith  in  my  Elders,  non-refiftance,  and 
paffive  obedience.  I  prefume  you  will  allow  that  I  have 
caufe,  and  fliouldlDe  exceeding  cautious  to  whom  I  re~ 
fign  myfelf  up,  and  by  whom  I  fuffer  myfelf  to  be  led, 
knowing  how  full  the  world  has  been  of  confident  pre- 
tenders to  revelation  ;  and  likewife,  how  many  ecclefi- 
aftical  leaders  there  have  been,  and  how  mankind  have 


,78 

been  deceived  and  impofed  upon  by  many  of  them  j 
though  I  do  not  fpeik  this  as  if  I  believed  that  it  is  your 
intention  to  impofe  on,  or  deceive  any  one.  There  is  a 
poflibility  of  your  being  mStaken,  and  deceived  in  forne 
things  yourfelves  refpeclin^  your  faith,  as  many  other 
confident  profefTors  of  revelation  have  been  before  you. 
Therefore,  it  is  actually  neceflary  that  I  mould  have 
good  and  fufficient  evidence  rhat  you  are  fent  of  God, 
before  I  can,  with  any  manner  of  propriety,  refign  my- 
felf,  body  and  fpirit,  I  mean  all  I  have  and  poflefs,  to  you. 
Y(  u  fay  "  proof  will  come  in  confequence  oi'  obedience  ;" 
but  I  mult  have  faith  firft,  before  I  can  go  forth  in  obe- 
dience with  any  heart-  You  fay  that  "  faith  is  the  gift 
of  God.'*  Now  here  is  an  efTential,  immediate  revela- 
tion, entirely  on  one  fide  of  the  ministration,  unlefs  you 
adminifter  the  gift  of  faith  ;  if  you  could,  all  would  be 
fettled  at  once  ;  ihe  controverfy  would  be  decided  ;  but 
you  have  not  power  to  do  it  ;  if  you  had,  many  would 
have  faith,  and  would  begin  to  conclude  the  mellennium 
was  commenced  fure  enough. 

Elder  Hezekiah  (aid — "  Thomas,  you  fay  you  want 
•'  proof,  and  how  am  I  to  know  ?  How  is  any  creature 
•**  to  know  according  to  your  faith,  the  truth  of  the  chrif- 
"  tian  religion,  until  he  prove  it  by  experiencing  the 
"  power  and  virtue  of  it  ?  How  is  any  one  to  know 
"  there  is  any  efficacy  in  that  which  convicteth  for  fins  ? 
•'  which  you  call  the  {end  of  divine  grace  in  all  men,  which 
"  you  believe  will  work  the  falvation  of  all,  as  creatures 
**  are  obedient  to  it  Now  how  can  any  one  know  what 
u  it  will  do  for  them,  but  by  obedience  to  its  firft  con- 
*'  virions  for  fin.  You  may  fay,  as  you  are  always 
Ci  ready  to  give  an  anfw  er  and  raife  objections,  that  it  is 
Cl  proof  of  itfelf,  or  that  it  carries  its  own  proof  with  it  ; 
"  and  it  is  likely  you  will  tell  what  it  has  done  for  thou- 
tl  fands  of  men  who  have  been  obedient  to  it,  turning 
u  them  from  tinners  to  faints,  as  you  believe  they  were. 
u  Now  we  fay  it  is  by  obedience  to  what  you  are  taught 
•'  by  your  Elders,  that  you  are  to  know  whether  they 
"  teach  you  by  the  gift  of  God,  or  not.  But  firft  you 
"  w-mt  proof  that  we  have  the  gift  or  revelation  of  God. 
*'  You  have  already  had  proof  in  confequence  of  your 


179 

receiving  a  meafure  of  faith  ;  and  by  what  little  you 
have  been  obedient,  you  have  felt  a  mea  ure  of  the 
power  and  gift  of  God.  Chrilt  has  left  a  rule  for 
you  and  all  to  know  who  he  fends  and  who  not ;  i.  e. 
By  their  fruits  ye  Jim!/,  or  may  know  them  .  and  by  this 
(  shall  all  men  know  that  ye  are  my  difciples,  if  ye  love  one 
1  another. 

"  Now  you  have  been   repeatedly  from  one  family  to 
'  another,  and  you  have  feen  fuch  good  fruits,  fuch  love 
f  and  union,   as  you  never  faw  before  ;  which  you  have 
c  often  acknowledged.      A  bad  tree  cannot   bring  forth 
1  good  fruit;  and  if  the  miniftration  weie  falfe  and  de- 
1  ceivers,  or  deceived  themfelves,  how  could  it  be  pofli- 
c  ble  that  their  miniftry  mould  be  attended  with  fuch 
1  good  effects  ?     Here  are  thoufands  of  living  witnefles 
1  in  this  day,  who  have  obtained  that  falvation  from  (in, 
{  and  borne  that  fruit  that  none   ever  did  before,   as  a 
*  body  of  people.      You  will  alfo  grant,  that  the  church 
'  of  Chrilt  fhould  be  all  as  one,  of  one  heart,   and   one 
1  mind ;   well,   they  are  fo.      I   fuppofe   you  have  read 
an   account   of  all    the  denominations   of  people  on 
earth.     You  appear  to  be  acquainted  with  the  world  ; 
then  fearch  it  all  over,   look  abroad,   and  examine  all 
who  profefs  religion,  and  you  cannot  find  a  people,  as 
a  body,  who   take  up  fuch   a  crofs  againft  the  world, 
the  flefh,  and  the  devil,  and  all  fin,  as  thefe  people  do  ; 
and  who  live  in  fuch  harmony,  love,  peace,  and  union. 
Likewife,   behold  their  outward  order,  decency,   and 
cleanlinefs  on  their  farms,   in  their  houfes,  manufacto- 
ries, and  in  every  refpect  that  can  be  mentioned  ;  and 
fhow,  if  you  can,  any  thing  on  earth  to  equal  it      You 
may  find  private  families  who  live   in   a  good  degree 
of  love  and  order  ;  but  I  fpeak  of  fo  large  a  fociety  of 
people.     The  church  is   not  brought  forward  in  this 
way,  by   wife  men  in  this   world's  wifdom  ;  but  un- 
learned, fimple  men,  like  the  fiftiermen  and  apoftles  of 
old      God  has  not  chofen  the  wife  of  this  world,  but 
fuch  as  I  have  mentioned,  to  confound  the  wifdom  of 
the  world,   and  the  worldly  wife  ;  and  I  have  an  ia- 
ftance  of  it  before  me. 


i8o 

il  You  are  confounded  when  you  think  on  thefe  things, 
*'  and  are  not  able  to  aflign  a  fatisfadory  caufe  how  all 
"  this  can  be,  when  you  throw  away  a  revelation,  and 
"  hand  of  God  in  it.  Alfo,  the  order  of  the  church  in 
u  the  prefenc  dav,  and  the  victory  it  has  obtained  over 
"  all  fin,  is  a  living  proof  that  firil  Mother  and  iilders 
ct  had  the  revelation  of  God  ;  for  is  it  at  all  likely  that 
ef  fuch  a  people,  and  order,  would  ever  have  arofe  from 
"  the  work  they  began,  unlefs  they  had  had  God  on 
u  their  fide  ?  Chriit  has  told  you,  and  I  tell  you,  that 
"  an  evil  tree  cannot  bring  f>rth  good  fruit.  The  people  of 
"  the  world,  what  little  they  know  of  us,  fay  The  Shakers 
11  are  a  fiber,  honejl,  indujirious  people  ;  and  this  is  faying 
"  a  great  deal.  Thefe  words  contain  much  more  than 
"  they  are  aware  of.  But  you  know  a  thoufand  times 
"  more  about  the  people  of  God,  than  the  world  does ; 
"  and  unlefs  you  are  obedient,  that  knowledge  will  be 
"  your  condemnation.  You  want  proof.  You  have 
-"  proof  upon  proof,  and  you  will  be  left  without  excufe. 

"  Now  I  have  fpoken  principally  of  the  church,  or 
*'  thofe  who  have  travailed  many  years,  and  are  brought 
"  into  the  order  of  the  gofpel.  But  only  look  at  the 
"  young  believers  in  Nifkeuna  (now  near  an  hundred) 
"  and  compare  them  with  what  they  were  a  few  years 
"  ago,  or  before  they  received  the  gofpel.  Several  of 
"  them  you  then  knew,  living  in  fin,  following  the  van- 
"  ity  and  evil  cuftoms  of  the  world.  How  do  they  live 
"  now  ?  You  know,  and  1  need  not  tell  you.  They 
"  have  become  thus  changed  by  their  obedience,  and  by 
"  what  they  have  been  taught ;  which  was,  to  take  up 
**  their  daily  crofs  againft  all  fin  ;  to  live  an  upright, 
"  juft,  and  holy  life  ;  to  love  and  fear  God  ;  and  live  in 
"  love  and  union  one  with  another.  If  you  had  ever 
"  heard  the  Elders  preach,  teach,  or  give  any  counfel 
"  that  was  evil,  or  appeared  to  have  that  tendency,  then 
"  you  might  have  fome  reafon  to  doubt,  and  difpute 
c l  their  having  the  gift  of  God  ;  but  I  cannot  fee  with 
"  what  propriety  you  can  before. 

"  Now  you  mentioned  in  the  latter  part  of  your  laft 
"  difcourfe,  that  faith  is  the  gift  of  God,  as  we  believe. 
"  No  man  can  come  unto  me  (laid  Chriit)   unlefs  the  Father 


i8i 

draw  him.  We  do  not  deny  immediate  revelation,  fo 
far  as  of  the  convi&ing  power  of  God  ;  but  believe 
the  fpirit  of  God  is  in  the  world  at  work  with  many 
fouls,  preparing  their  minds  for  the  reception  of  the 
gofpel,  as  God  can  only  be  known  in  Zion  to  their 
complete  falvation.  We  believe  all  are  more  or  lefs 
convicted  of  (in,  as  Paul  was  when  driving  from  Jeru- 
falem  to  Damafcus,  to  persecute  the  faints.  He  was 
powerfully  convicted  ;  fo  that  he  cri^d  out,  Lord,  what 
wilt  thou  have  me  to  do.  He  was  then  directed  to  a 
man  of  God  who  would  tell  him  whathefhould  do. — 
(A els  vii.  6.) 

"  Now  if  mankind  felt  no  conviction  for  fin,  and  God 
had  not  raifed  up  witneffes,  more  or  lefs,  in  every  age 
of  the  world,  to  teftify  againft  it,  mankind  would  have 
become  fo  loft  and  funk  in  a  ftate  of  fin  and  wicked^ 
nefs,  that  this  world  would  have  been  turned  into,  or 
become  a  complete  hell.  But  the  mercy  of  God  has 
made  ufe  of  thefe,  and  other  means,  to  bind,   and  re- 

•  ftrain  poor,  fallen,  depraved  man,  until  the  fullnefs  of 
1  time  fhonld  come  for  their  redemption.  For  there  is 
;  nothing  in  man  one  fide  of  the  order  and  gift  of  God 
1  in  Zion,  that  will  finally  redeem  and  fave  him  from 
!  all  fin.  For  it  is  only  in  Zion  that  complete  redemp- 
'  tion  can  be  obtained  :  therefore   cries  the   Pfalmift — 

1  Oh  that   the  falvation  of  Ifrael  were  come   out  of  Zion 

c  The  prophet  alfo  fays — From  Zion  Jhall  go  forth  the 
1  law  ;  and  the  word  of  the  Lord  from  jferufalem.  We 
1  read  ihat  many  will  inquire  the  way  to  Zion,  faying — 
'  Come  let  us  go  up  to  Zion.  And  the  Lord  fays  he  will 
f  place  falvation  in  Zion.  And  the  Lord  is  great  in  Zion  ; 
1  whofe  fire  againji  fin  is  in  Zion.  The  Lord  dwelleth  in 
1  Zion.  God  is  known  in  the  palaces  of  Zion.  Now  what 
'  is  Zion  but  the  church  of  God  ?  and  why  fo  much  faid 
1  about  Zion,  as  afking  the  way  going  up ;  the  Lord 
1  great  in  Zion,  if  all  mankind  have  Zion  and  the  word 
1  of  God  in  their  own  hearts  ?     Why  fo  many  outward 

*  witneffes  fentof  God  to  preach  the  way  of  life  and  fal- 
c  vation  ;  to  open  the  blind  eyes  ;  to  bring  people  out 
'  of  darknefs  into  light  ?  If  all  mankind  have  a  light 
'  within  them  fufficient,  why  does- the  apoflle  fpeak  in  thi« 

Q 


l82 

4"'  manner  ? — How  Jhall  they  believe  in  him  of  whom  they  haw 
**  not  heard?  And  how  foall  they  hear  without  a  preacher  ? 
"  And  how  Jhall  they  preach  except  they  be  fent  ?  So  that  faith 
**  cometh  by  hearing,  and  hearing  by  the  word  of  God.  Not 
"  the  inward  word  it  is  clear ;  but  by  the  outward  word 
"  preached.  I  afk  again,  why  does  the  apoftles  fay  fo 
"  much  about  obedience,  and  being  taught  by  them,  if 
"  there  be  a  fufficient  teacher  in  every  man  ;  and  obedi- 
**  ence  thereto  will  anfwer  every  purpofe  neceflary  to  our 
"  falvation  ?  And  why  does  the  apoftle  recommend  the 
"  believers  in  that  day  to  follow  them,  as  they  follow  Chrifl, 
"  if  following  an  inward  guide  be  all-iufficieni  ?  You  have 
"  read  the  fcriptures  over  and  over,  and  you  profefs  to 
"  believe  in  them.  1  am  aftoniihed  to  think  how  you, 
"  or  any  other  man  of  common  underftanding,  can  hold 
"  forth  doctrine  or  fentiments,  fo  contrary  to  the  whole 
"  tenor  of  the  fcriptures  ;  and  likewife  contrary  to  reafon 
"  and  common  fenfe.  I  can  impute  it  to  nothing  but 
"  their  daiknefs  and  blindnefs." 

I  replied — I  hope  you  will  bear  with  me  (if  I  am  ready 
to  give  an  anfwer,  and  make  objections,  as  thou  fayeft  ;) 
for,  to  know  the  truth  is  my  only  motive  ;  and  it  is  of- 
ten, if  not  always  the  cafe,  that  greater  truth  and  light 
appear  in  confequence  of  objections  being  raifed,  than 
would  have  been  otherwife  diicovered  ;  and  not  only  fo, 
but  the  reafons  and  evidences  for  belief,  are  more  pun- 
gent and  clear.  Our  ideas  are  grounded  on  the  eviden- 
ces exhibited  to  the  mind  ;  and  we  are  influenced  as 
thefe  evidences  appear  more  or  leis  powerful. 

Now  that  which  appears  unreafonable  and  inconfiftent 
to  me,  1  think  I  had  beft  to  open ;  and  then  I  wifh  to 
have  the  privilege  to  give  my  reafons  why  it  appears  fo. 
But  if  1  were  to  keep  my  faith  locked  up  in  my  own 
breaft,  and  by  my  filence,  give  aflent  to  all  you  advance  in 
fupport  of  your  faith,  and  in  my  heart  think  different,  I 
fhould  act  the  part  of  an  hypocrite  ;  though  if  1  were 
obedient  in  outward  things,  I  might  pafs  for  a  good  be- 
liever And  I  know  fome  that  do,  who  have  the  fame 
faith  that  I  have,  reflecting  the  fubjects  upon  whieh  we 
have  converfed.  One  in  particular,  who  (I  believe)  will 
never  give  up  this  doctrine  of  being  taught  by  the  ipirit 


»*3 

of  God  in  his  own  heart,  as  he  muft  do  to  have  a  right 
manner  of  faith ;  which,  when  he  is  convinced  of,  he 
will  return  to  the  Quakers,  from  whence  he  came.— . 
Though  I  do  not  charge  him  (as  I  faid  of  myfelf)  with 
acting  the  part  of  an  hypocrite.  He  is  a  man  of  few 
words  ;  therefore,  not  difpofed  to  eontroverfy.  But  he 
had  no  idea  of  the  faith  being  as  it  is,  when  he  joined 
you,  any  more  than  I  had.  He  was  taken  with  a  good 
outward  appearance,  as  1  was  ;  but  now  I  have  come  to 
a  further  knowledge,  I  wifh  to  have  the  privilege  to  ex- 
amine the  faith,  and  count  well  the  coft  before  I  farther 
enliit ;  which  I  could  not,  when  I  firft  came  among  you^ 
and  for  fometime  after,  as  I  knew  not  the  faith.  It  was 
not  then  opened  to  young  believers.  You  preached 
fuch  doctrines  as  we  could  receive  ;  according  to  a  com- 
mon expreilion  among  you,  of"  feeding  with  milk,  and 
coming  to  creatures  where  they  aie  "  As  I  have  heard 
your  zealous  preacher,  I.  Bates,  fay — "  Catch  them  any 
how,  fo  as  we  can  but  catch  them." 

When  I  was  a  boy,  I  heard  about  people  pinning  their 
faith  upon  the  prieft's  lleeve,  and  wondered  what  it 
meant  ;  but  now  I  rather  wonder  how  people  can  be  fo 
duped  as  to  do  it.  But  I  tell  you  before  I  can  pin  my 
faith,  or  have  an  implicit  faith,  non-refiftance,  and  paf- 
five  obedience,  1  mull  be  convinced  of  the  truth  of  your 
faith  ;  and  if  I  have  been  caught  in  the  true  gofpel  net, 
I  do  not  wiih  to  get  out.  If  I  know  my  own  heart, 
truth  in  love,  is  my  conftant  aim  ;  and  1  am  not  fo  pre- 
judiced  in  favour  of  any  thing  which  I  hold,  but  that  I 
would  willingly  be  convinced  ;  and  when  I  am  convinc- 
ed, I  (hall  be  willing  to  retract. 

Now  the  difference  between  us,  in  an  effential  point, 
is,  you  believe  we  are  to  be  faved  by  hearing  the  out- 
ward declarative  gofpel,  and  an  obedience  thereto,  as 
preached  by  you  ;  and  1  believe  I  fliall  be  faved  by  an 
internal  gofpel,  or  by  the  fpirit  of  God  in  my  own  heart, 
which  the  outward  declarative  gofpel  of  Chrift  bears 
witnefs  to ;  as  being  a  "  light  which  enlighteneth  every 
man  that  cometh  into  the  world  ;"  and  that  the  fpirit 
of  God  ftriveth  with  all  men.  You  afk  "  how  am 
I  to  know  the  efficacy  of  this  light,  that  I  believe  flunetk 


1 84 

an  the  hearts  of  all,  but  by  obedience  thereto  ?"  I  grant. 
that  obedience  to  its  convictions  and  reproofs,  is  the  moft 
effectual,  and  foul-fatisfying  way  of  knowing.  But  even. 
in  the  Tinner's  bread,  it  carries  its  own  proof  with  it,  as 
you  have  truly  faid.  He  feels  convicted  and  condemn- 
ed, and  at  times,  powerfully  and  irrefiftibly  ;  whereby 
he  knows  in  his  own  heart,  what  is  wrong  ;  and  he  is 
made  to  fee  and  feel  himfelf  a  fmner,  even  fuch  as  never 
heard  the  declarative  gofpel.  Indeed  betimes,  as  fuch 
have  felt  their  own  wills  flain,  or  have  united  in  their 
minds  with  this  holy  leaven,  they  have  felt  peace  arife  ; 
rhey  have  an  internal  conviction  of  its  truth.  Now  if  a 
man  feel  pain  or  eafe  in  body,  does  not  he  know  it  ?  Is 
it  not  proof  itfelf  ?  We  have  many  inftances  on  record 
of  thoie  who  never  heard  the  outward  gofpel,  bearing  tes- 
timony to  this  truth.  In  Romans  ii.  15,  we  read,  "  The 
Gentiles  mow  the  work  of  the  law  written  in  their  hearts ; 
their  confeiences  alfo  bearing  witnefs,  and  their  thoughts, 
the  mean  while,  accufing  or  elie  excufing  one  another." 
The  apoftle  John  teftifies,  that  "  Chrift  enlighteneth  ev- 
ery man  that  cometh  into  the  world."  Now  who  will 
dare  to  affert  it  is  not  a  faving  light.  "  A  manifeftation 
of  the  fpirit  is  given  to  every  man  to  profit  withal" — 
1  Cor.  xii.  7.  But,  according  to  your  faith,  it  will  not 
profit  to  falvation.  Then  what  is  it  given  for  ?  Only 
to  condemn  them  ?  But  the  fame  apoftle  contradicts 
this  affertion,  in  plain  words,  and  tells  us  what  the  light 
and  fpirit  (which  is  all  grace)  will  do — "  The  grace  of 
God  that  bringeth  falvation,  hath  appeared,"  to  whom  ? 
"  to  all  men,  teaching,"  &c — Titus  ii.  7.  Here  the 
apoftle  tells  us  this  grace  appeareth  to  all ;  and  that  it 
bringeth  falvation,  and  is  a  faving  grace  ;  but  you  fay  it 
is  not.  Under  the  Mofaic  covenant,  when  God  took  the 
children  of  Ifrael,  by  the  hand  of  Moles,  and  led  them 
out  <<f  hgypt,  the  people  had  to  t*J  to  the  priefts  and 
prophets  to  know  the  mind  and  will  of  God  ;  which  was 
the  order  of  God  under  that  difpenfation,  which  you  are 
repeatedly  referring  to,  as  proof  of  the  miniftration  doc- 
trine in  this  day.  But  it  appears  you  have  totally  for- 
gotten the  new  covenant  ;  at  lea  ft,  I  never  heard  you 
mention  it — "  But  ibis  (hall  be  the  covenant  I*  will  make 


tfy 

With  the  houfe  of  Ifrael  after  thofe  days  faith  the  Lord  ;,v 
not  according  to  the  former  covenant,  but  "  I  will  put 
my  law  in  their  inward  parts  (or  minds)  and  write  it  on 
their  hearts  :  and  they  {hall  no  more  teach  every  man 
his  neighbour,  and  every  man  his  brother,  laying,  Know 
the  Lord."  Here  it  is  plainly  diftinguifhed  from  the 
former  covenant,  when  they  had  to  know  the  Lord,  and 
be  taught  by  the  priefts  and  prophets — "  For  they  ihal! 
all  know  me  from  the  leaft  of  them  unto  the  greateft  of 
them,  faith  the  Lord" — Jer.  xxxi.  32,  33,  34.  Not  from 
the  lead  believer  to  the  greateft  Elder,  as  1  heard  one  of 
the  brethren  fay  ;  but  all  ranks  and  conditions  of  men. 
Now,  according  to  your  faith  and  order,  we  are  yet  un- 
der the  fame  as  the  Mofaic  covenant.  We  mill  go  to 
the  prieft  to  know  the  mind  and  will  of  God,  and  be 
taught  by  them*  Every  one  of  us  muft  be  taught  by 
our  neighbour  or  brother.  The  apoftle  to  the  Hebrews, 
fays — "  That  covenant  was  not  faultlefs  ;  and  that  it 
was  ready  to  vanifh  away."  Chrift  told  the  Pharifc  1 
that  the  kingdom  of  God  was  within  them  ;  which  could, 
confidering  their  ftate,  have  been  no  more  than  as  a  feed 
of  the  nature  of  the  kingdom.  And  he  alfo  fays  that 
"  The  kingdom  of  heaven  is  like  a  grain  of  muftard 
feed  ;"  "  but  when  it  is  grown,  it  is  the  greateft  among 
herbs." 

Reply. — "  We  believe  all  you  have  mentioned  of  an 
"  inward  law,  light,  and  feed,  was  received  by  the  word 
"  preached ;  and  thofe  who  believed  in,  and  made  a  good 
"  ufe  of  what  they  heard,  were  benefited  thereby  ;  but 
"  the  word  preached^  did  not  projit  all  that  heard  it,  in  confe- 
"  quence  of  unbelief — (Heb.  iv.  8  )  We  believe  the  nat- 
"  ural  confciences  of  all  are  at  times,  vifited  by  the  fpir- 
"  it  of  God,  exclufively  of  the  word  preached,  which 
"  convinceth  and  condemneth  for  fin  ;  and  thofe  who 
"  have  not  the  opportunity  and  privilege  of  hearing  the 
"  word  preached,  neverthelefs,  if  they  live  up  to  that 
"  light  which  God  gives  them  by*  his  fpirit,  fuch  will 
"  find  juftification,  but  not  fanclification.  "  No  man 
"  (faid  Chrift)  can  come  to  me,  except  the  Father  draw  him.,y 
"  You  and  many  feel  the  drawings  of  the  Father  to  the 
41  Son,  or  to  Zion  the  church  of  God,  where  Chrift  the* 


iU 

li  Son  Is  revealed.  Here  they  may  hear  tht  word  tnaif 
"  is  power  and  life  ;  and  by  obedience,  they  may  find 
"  falvation,  redemption,  and  fan 61  in* cation.  You  and  all 
"  mud  come  for  falvation,  where  Chrift  reveals  and 
"  manifefts  himrelf,  as  the  apoftle  Paul,  after  he  was 
t;  convicted,  went  to  a  man  of  God,  as  he  was  directed  ; 
"  to  one  who  had  Chrift  in  him  ;  to  one  united  to  the 
"  church,  the  members  of  which,  are  one  body.  Here 
"  Paul  was  taught  what  he  mull  do  in  order  to  be  fav- 
"  ed  ;  and  fo  as  all  become  convicted,  they  fhould  pray 
"  as  he  did,  Lord,  nvhat  ivilt  thou  have  me  to  do,  and  re- 
"  frain  from  thofe  things  for  which  they  feel  condemn- 
ed;  and  patiently  wait,  and  the  Lord  in  his  good 
"  time,  will  fhow  them  what  they  fhould  do  to  be  fav- 
**  ed.  For  the  gofpel  will  be  preached  or  offered  unto 
"  every  creature.  It  will  find  all  fouls  that  God  ever 
"  made  ;  and  it  will  find  all  in  their  fins  unconfeiTed. — < 
6i  When  fouls  hear  the  gofpel,  if  they  are  not  then  obe- 
"  dient,  their  condemnation  will  be  the  greater. 

"  Before  Paul  was  convicted,  he  was  zealouily  engag- 
"  ed  in  perfecuting  the  difciples  of  Chrift  ;  and  he  tells 
"us  he  verily  thought  he  ought  to  do  many  things 
<(  againft  Jefus  :  and  we  iead  of  fome  who  would  kill 
"  his  followers,  and  at  the  fame  time  think  they  did 
"  God's  fervice  ;  then  where  was  the  inward  light  that 
"  teacheth  all  men?  The  truth  is,  Paul  had  none  till  be  re- 
"  ceived  it  from  thofe  who  were  in  pofleffion  of  it,  and  of 
rt  the  only  means  of  falvation  ;  but  he  was  influenced 
**  by  his  own  carnal,  wicked  nature,  as  all  mankind  are, 
n  who  have  not  heard  and  received  the  gofpel.  As  a 
*'  proof  of  this,  v&  need  only  take  a  view  of  the  paft  and 
"  prefent  ft  ate  of  the  world  (taking  the  heathen  nations 
*'  into  confideration)  and  we  clearly  fee  they  are  all 
"  in  a  loft  ftate.  They  are  all  gone  afide  ;  they  are  altogether 
il  become  Jilthy  ;  there  are  none  that  doeth  good  ;  no,  not  one. 
"  They  appear  to  have  but  little  idea  of  any  other  good, 
"  than  what  will  anfwer  the  gratification  of  their  carnal 
"  natures.  If  hitherto  a  divine  principle  or  power  had 
"  been  in  man,  equal  to  or  greater  than  the  power  of 
f*  evil,  as  you  hold,  then  righteoufnefs  would  have  pre- 
*'  vailed  as  univerfally  as  unrighteoufnefs  has  done  j  but 


*•  the' pad  and  prefent  ftate  of  the  world,  is  a  convincing 
"  proof  to  the  contrary.  Alfo,  when  we  take  a  view  of  the 
"  profeffors  of  Chriftianiry,and  behold  how  they  have  been 
"  divided, and  how  they  have  differed  about  their  religion, 
11  and  how  they  have  been  deceived  in  many  refpects  ; 
"  in  (hort,  when  we  look  at  the  loft  ftate  of  mankind  uni- 
"  verfally,  there  appears  to  be  a  great  want,  and  we  fee 
"  the  infufficiency  of  this  inward  light,  which  you  hold 
"  forth  as  a  light  teaching  all  men,  &c.  This  is  the 
"  fundamental  doctrine  of  the  Quakers ;  they  have 
"  preached  it  up  as  a  falvation  principle,  and  have  en- 
"  deavoured  to  prove  the  efficacy  of  it.  The  Metho- 
"  difts  alfo  believe  much  the  fame,  or  that  all  have  a 
"  fufficient  call,  and  that  the  fpirit  of  God  ftrives  with 
"  every  creature  fufficient  to  fave  from  all  fin,  if  they  do 
"  not  refift  ;  or  that  all  may  have  grace  fufficient  if  they 
"  feek  for  it.  Now  what  has  this  principle  done  for  ei- 
"  ther  of  them  *  We  mould  always  judge  of  a  doctrine 
"  from  the  lives  of  its  profeffors.  If  this  had  been  an 
*'-  effectual  faving  principle  as  they  profefs,  or  if  grace 
"  be  given  fufficient  to  fave  from  fin,  one  might  rea- 
"  fonably  conclude  that  the  Methodifts  who  fo  firmly  be- 
"  lieve  it,  would  become  faved  from  fin,  and  the  Qua- 
u  kers  would  have  travailed  in  the  increafe. 

"  The  firft  Quakers  preached  and  wrote  as  their  faith, 
"  that  this  inward  light  would  finally  increafe,  until  all  the 
*•  kingdoms  of  the  earth  fhould  become  the  kingdoms  of  Chrijl : 
**  but  time  has  proved  the  contrary  ;  as  inftead  of  in- 
"  creafing  and  proving  more  and  more  the  efficacy  of 
"  this  inward  principle,  they  have  degenerated,  as  you 
*'  acknowledge — and  as  they  themfelves  confefs.  They 
"  have  become  much  like  the  reft  of  the  world ;  and 
"  fome  times,  in  their  preaching,  they  lament  their  own 
"  degeneracy,  and  have  concluded  by  faying,  But,  friends, 
**  we  truft  there  is  a  remnant  among  us  yet.  What  fig- 
"  nifies  their  remnant  ?  There  was  a  iemnant  of  faith- 
u  ful,  fincere  fouls,  among  the  Jews  at  the  time  they 
**  crucified  Chrift  ;  and  there  may  be  a  remnant  of  fm- 
"  cere  fouls  in  every  fociety  and  in  every   nation.      But 

•  does  this  look  like  the  way  in  which  all  the  kingdoms 

*  of  the  earth  are  to  become  the  kingdoms  of  Chrift/ 


i88 

($  when  they  have  now  To  far  proved  the  infufficiency  of 
H  this  inward  light,  that  they  are  reduced  to  a  remnant  ? 
"  If  the  garment  has  been  worn  out  in  about  an  hundred 
•'  years,  iurely  the  remnant  cannot  laft  long.  i  hey  may 
u  exclaim,  ^las  !  our  light  is  on  the  decline,  and  going 
*  out.  Yea,  and  it  will  go  out,  as  will  all  other  lights, 
"  inefficient  for  falvation,  among  every  feci,  as  (tars  at 
c<  the  rifing  of  the  fun. 

"  The  truth  is,  God  has  provided  a  remedy  for  all 
"  fouls  ;  the  platter  is  as  large  as  the  fore.  The  effec- 
"  tual  faving  principle  of  good  was  given  to  the  man 
"  Chrift  ;  and  by  his  obedience  he  overcame  all  evil,  had 
"  power  given  fufficient  to  foil  Satan  in  all  his  attempts 
"  againft  him  ;  and  that  power  he  received  from  the  Fa- 
*■  ther,  he  gives  to  the  church,  fufficient  to  adminifter 
"  falvation  to  all  the  world :  and  in  God's  time,  as  I 
**  faid  before,  all  will  have  the  offer  of  tile  gofpel  iiiffi- 
"  cient  to  fave  from  all  fin.  But  that  this  gofpel  can 
"  only  be  obtained  by  the  word  preached,  is  abundantly 
"  proved  by  the  words  of  the  apoftle  to  the  Romans  (x. 
"  !3»  '7) — How  Jh all  they  hear  'without  a  preacher  P  &c. 
"  So  then  Jaith  cometh  by  hearing,  and  hearing  by  the  word 
"of  God." 

To  which  I  replied — I  have  often  heard  this  text  quot- 
ed by  the  Elders  and  believers,  both  in  public  and  pri- 
vate converfation,  and  conftrued  in  the  lame  manner 
you  have  now  done.  But  the  apoftle,  in  the  previous 
verfes  of  the  lame  chapter,  gives  a  plain  definition  what 
the  word  of  God  is,  and  where  it  is.  "  Say  not  in  thine 
heart,  who  (hall  afcend  into  heaven,  or  who  mall  deicend 
into  the  deep  ;"  that  is  the  fame  as  faying  who  fhall  or 
need  go  to  any  particular  place  on  earth  to  find  Chrift, 
or  to  any  prieft  to  inquire  where  Chrift  is.  If  I  was 
afked  by  a  fincere  inquirer,  Where  ihall  I  find  Chrift  to 
fave. me  from  my  fins  ?  which  would  be  thebeft  preach- 
ing or  direction,  to  fay,  Wrier;*  thou  already  feels  his 
fpirit,  for  this  is  it  that  caufes  thee  to  feel  the  burden  of 
thy  fins  and  need  of  him.  and  where  he  has  began  the 
work,  there  he  muft  be  found  to  finifh  it,  and  that  is  in 
tli  ine  own  heart.  How?  By  pra\er  and  obedience  to 
the  light  he  giveth.     Or  to  fay,  Lo,  here  j  or  lo,  there  } 


189 

directing  him  to  man.  Where  we  have  found  help, 
there  we  mould  direct  others  ;  and  all  that  have  found 
help,  have  found  it  by  the  fpirit  of  God  Therefore,  to 
the  fame  fpirit  all  (hould  he  directed  ;  and  where  is  this 
fpirit  but  within,  operating  upon  the  human  heart  ? — 
"  The  word  (faid  the  apoftle)  is  nigh  thee,  even  in  thy 
mouth,  and  in  thy  heart ;  that  is,  the  word  of  faith  which 
we  preach.,,  We  preach  unto  you  faith  in,  and  obedi- 
ence to,  the  inward  word,  the  fpirit  of  God — "  Chrift  in 
you  the  hope  of  glory" — Col.  i  27.  If  it  was  not  for 
this  internal  word,  a  meafure  of  the  fpiiit  of  Chrift  in  us, 
from  which  faith  proceeds,  we  never  could  have  any 
more  faith  and  hope  than  brute  beafts  ;  as  there  could 
be  nothing  as  a  ground  from  whence  any  good  could 
proceed  ;  for  in  nature  there  muft  ever  be  a  firft  caufe, 
to  produce  a  confequent  event,  or  action.  1  believe, 
that  the  great  firft  caufe  hath  imparted  a  meafure  of  his 
fpirit  to  every  intelligent  creature  ;  which,  in  procefs  of 
time,  will  be  fo  improved  and  increafed,  that  all  the  peo- 
ple of  the  earth  will  be  gathered  into  the  kingdom  of 
Chrift,  according  to  the  beforementioned  words  of  the 
prophet.  It  is  believed  by  many,  that  thofe  words  refer 
more  particularly  to  the  millennium,  when  all  will  know 
the  Lord.  "  By  the  law  being  written  on  the  heart," 
it  is  fignified,  that  there  will  not  be  any  neceffity  of  an 
outward  teaching.  This  prophefy  of  a  new  covenant  is 
fo  pointed  againft  your  Mofaic  order,  that  I  believe  I 
never  mould  have  heard  it  quoted,  if  I  had  not  brought 
it  forward  for  confi deration.  As  to  the  Quakers  and 
Methodifts  having  proved  the  infufficiency  of  grace,  fpir-% 
it,  or  light,  in  order  to  lalvation,  it  is  not  fo  ;  but,  dU 
redly  the  reverfe  ;  they  have  not,  it  is  true,  proved  its 
fufficiency  as  they  might  have  done,  and  as  I  hope  yet 
will  be  done.  Further,  is  the  degeneracy  of  the  Qua- 
kers, any  proof  of  the  infufficiency  of  the  grace  and  hght 
for  which  1  contend  ?  Nay,  the  principle  itfelf  is  eternal 
and  unchangeable,  like  the  Fountain  from  which  it  pro- 
ceeds. 

There  is,  in  man,  a  principle  of  honefty,  wThich  is  con- 
fi dered  to  be  divine  ;  yet  many  are  to  be  found  who  do 
not  act  in  conformity  to  it  j  but  this  is  not  couiidered  a§ 


1 9o 


a  proof  that  there  is  no  fuch  principle.  Whatever  proo/ 
may  be  brought  of  the  infufficiency  of  the  principle  for 
which  I  contend,  may  be  applied,  at  leaft,  with  equal  pro- 
priety to  the  Shakers  ;  for  more  of  them  have  degene- 
rated, or  left  the  fociety,  in  twenty  years,  than  of  the 
former  in  forty  years  ;  notwithftanding  the  great  dis- 
proportion of  the  Shakers  in  number,  when  compared 
with  the  Quakers  and  Methodifts.  I  have  heard  it  faid 
among  you,  that  as  many  have  fallen  from  the  faith  and 
have  left  your  fociety,  from  firft  to  laft,  as  there  are  now 
in  the  faith.  But  you  will  fay  they  departed  from  the 
principle  or  power  of  the  gofpel.  The  fame  may  be 
faid  of  the  Quakers  and  Methodifts  who  have  degene- 
rated ;  but  the  principle  and  power  of  the  gofpel  re- 
mains the  fame  in  thofe  who  have  continued  under  its 
influence.  In  fhort,  after  you  have  ftood  as  many  years 
as  the  Quakers  have,  it  is  more  than  probable  that  the 
remnant  may  be  applied  to  your  fociety  with  as  much 
fitnefs,  as  it  is  now  to  that  of  the  Quakers. 

Now  let  us  inquire  of  the  apoftle  concerning  the  uni- 
verfality  of  the  principle  for  which  I  contend.  Paul — 
have  all  got  the  word  in  their  hearts  ?  We  want  to  know 
in  particular,  how  it  is  with  thofe  who  never  heard  the 
outward  gofpel.  Now,  hark  !  let  us  hear  the  anfwer  ! 
**  Yea,  verily,  their  found  went  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world  ;  teaching  them 
to  deny  ungodlinefs."  "  If  ye  continue  in  the  faith 
grounded  and  fettled,  and  be  not  moved  away  from  the 
hope  of  the  gofpel,  which  ye  have  heard,  and  which  was 
preached  to  every  creature  which  is  under  heaven ; 
whereof  I  Paul  am  made  a  minifter" — Col.  i.  23.  Now 
we  have  been  told  of  the  univerfality  of  the  gofpel  ;  but 
that  we  may  know  for  certainty  which  gofpel  he  means, 
whether  the  external,  preached  by  man,  or  the  internal, 
preached  by  the  omniprefent  God,  in  whom  we  live, 
move,  and  have  our  being — we  will  afk  him. 

Paul,  by  what  gofpel  waft  thou  made  a  minifter  ?-— 
Didft  thou  go  to  thofe  who  were  minifters  before  thee, 
to  be  taught  by  them  ? 

"  1  certify  you,  brethren,  that  the  gofpel  which  was 
preached  of  me,  is  not  after  man  j  for  I  neither  received 


19I 

it  of  man,  neither  was  I  taught  it,  but  by  the  revelatioa 
of  Je  us  Chrift  ;  foi,  when  it  pleafed  God  to  call  me  by 
his  grace,  to  reveal  his  Son  in  me,  I  conferred  not  with 
flefh  and  blood.  Neither  went  I  up  to  Jerufalem  to  them 
which  were  apoftles  before  me  ;  but  I  went  into  Arabia, 
and  returned  again  to  Damascus.  Then  after  three 
years  1  went  up  to  Jerufalem  to  fee  Peter.  Bat  other 
apoftles,  or  minifters,  I  faw  none,  fave  James.  Now  the 
things  which  I  have  told  you,  behold  before  God  I  lie 
not" — Gall.  i.  ii,  12,  15  to  20. 

This  anfwer  is  full  and  clear  ;  therefore,  I  may  thus 
argue,  and  deduce  the  following  conclusions  As  the 
gofpel  has  been  preached  to  every  creature  under  heav- 
en, and  all  have  heard  the  found  thereof,  and  as  by  this 
gofpel  Paul  was  made  a  minifter,  and  as  he  exprefsly 
tells  us,  that  '*  the  gofpel  that  made  him  Co  was  not  of 
man,  neither  was  he  taught  of  man,  but  by  the  revela- 
tion of  Chrift  4"  then  the  gofpel  preached  to  every  crea- 
ture, is  not  of  man,  neither  are  they  taught  it  by  man, 
but  by  the  revelation  of  Chrift.  Therefore,  as  the  firft 
is  true,  fo  alfo  the  laft  ;  and  the  refult  of  this  doctrine  is 
undeniable  according  to  my  premifes,  that  Chrift  has 
revealed  himfelf,  has  given  himfelf  as  a  light,  feed,  &c. 
in  all ;  and  that  it  is  not  only  received  by  the  word 
preached.  But  again,  as  I  prefume  none  will  deny,  that 
that  gospel  of  which  Paul  was  a  minifter,  was  by  obedi- 
ence, falvation  to  him ;  therefore,  without  any  more 
proof — by  obedience,  falvation  to  all.  But  I  may  juft 
mention  further,  that  every  creature  under  heaven  had 
not  heard  the  outward  gofpel.  When  the  apoftle  wrote, 
they  had  not  heard  a  word  of  it  either  in  China  or  A- 
merica.  Nay,  one  half  of  the  world,  from  that  day  to 
this,  are  utter  ftrangers  to  the  outward  coming  of  Chrift, 
his  fufferings  and  death,  to  atone  for  their  fins.  Never- 
thelefs,  I  verily  believe  they  are  all  partakers  of  a  meaf- 
ure  of  his  fpirit. 

Now  that  the  apoftle,  on  his  conviction,  was  direfled 
to  a  man  of  God  (as  the  believers  word  it)  to  tell  him 
what  he  mould  do,  I  have  repeatedly  heard  mentioned 
among  you  ;  and  it  is  the  principal  inftance  I  have  ever 
lieard  you  bring  forward  to  prove  die  truth  of  the  min- 


192 

juration  doctrine.  But  it  is  certainly  directly  oppoftte  to 
your  faith  in  this  reipect ;  and  I  think  if  1  were  as  ftrong 
in  the  faith  as  any  of  you,  I  would  never  mention  this 
conviction  and  converfion  of  die  apoitle,  as  a  proof  of 
the  truth  of  my  faith  in  a  miniftration. 

I  was  in  company,  not  long  fmce,  with  a  believer,  (B. 
Youngs)  whom  I  had  often  heard  before,  mention  about 
the  apoftle  Paul  being  directed  to  a  man  of  God,  as  a 
proof  of  the  neceffity  of  being  taught  by  the  Elders.  I 
told  him  I  hoped  he  would  never  mention  it  again  ;  for 
he  could  not  mention  an  inftance  in  all  the  Icriptures,  fo 
oppofite  to  your  faith  in  this  refpect.  For  Paul  did  not 
receive  the  go! pel  of  man,  neither  was  he  taught  it  by 
man.  And  he  tells  us  he  went  not  up  to  thofe  who  were 
apoftles  befoie  him. 

He  then  replied — "  Paul  was  ordained  an  apoftle  to 
"  the  Gentiles  $  therefore,  it  was  not  confident  with  his 
•'  call  to  go  tOj  or  receive  the  gofpel  of  tho?«  who  were 
41  apoftles  before  him." 

To  which  1  replied — Why  you  confute  your  own  po- 
rtion. What  a  weak  fubterfuge  !  Why  then  have  you 
mentioned  fo  many  dmes  this  conviction  and  converfion 
of  this  apoftle,  to  prove  your  miniftration  doctrine  ?  Do 
you  think  it  will  answer  well  enough  to  mention  about 
the  apoftle  being  directed,  &c  to  thofe  who  never  read 
the  fcriptures,  or  who  are  fo  little  acquainted  with  them 
as  not  to  be  able  to  recollect  the  context,  or  any  further 
account  than  what  you  mention  ?  To  which  he  made 
no  reply.  But  T  am  much  more  iurprized  at  the  Elders 
and  reachers,  in  drawing  fuch  inferences  from  that  paf- 
fage  Muft  we  receive  and  believe  every  thing  you  af- 
fert  for  truth,  and  not  ihink  and  examine  for  ourfelves, 
when  we  fee  iuch  glaring  inconfiftencies  ? 

As  to  the  apoftle,  after  his  conviction,  being  directed 
to  go  into  die  city,  (not  to  a  man  of  God,  as  it  is  always 
worded  by  believers, )  and  it  fhould  be  told  him  what  he 
fhould  do — Acts  ix  6.  What  does  this  amount  to,  but 
that  he  was  directed  to  go  where  he  might  become  unit- 
ed to  thofe  very  people  wrhom  he  was  going  to  perfecute, 
and  to  build  up  that  church  of  uhich  before  he  was  go- 
ing to  make  havock  ?    When  he  became  united  thereto 


»93 

V>y  Ananias,  and  the  fpiiit  of  perfecution  was  totally  giv~ 
en  up,  the  fcales  of  darknefs  fell  from  his  eyes,  and  he 
received  the  Holy  Ghoft.  Now  if  he  received  and  was 
taught  the  gofpel  by  Ananias,  (which  we  have  no  ac- 
count that  he  was)  then  his  telling  the  Gallatians  he  nei- 
ther received  it  of  man,  nor  was  taught  it  by  man,  is  a 
plain  contradiction.  But  I  have  faid  enough  on  this  fub- 
jecl.  The  plain  account,  as  it  (lands  on  record,  is  a  fuf- 
ficient  confutation  of  your  conclufions,  deduced  there- 
from, and  your  miniftration  faith. 

Reply — "  But  did  not  the  apoille,  by  the  inftrumen- 
"  tality  of  Ananias,  receive  his  fight  and  the  gift  of  the 
u  Holy  Ghoft  ?  But,  to  pafs  over  this,  and  leave  the 
"  apoftle  Paul — What  think  you  of  Cornelius  being  in  a 
*'  vifion,  and  an  angel  appearing  to  him  informing  him, 
*'  that  his  prayer  and  alms  were  come  up  for  a  memorial  be- 
"  fore  God,  but  were  not  yet  anfwered  ?  He  was  not  yet 
*4  iliown  the  way  of  life  and  falvation,  but  in  order  there - 
"  to,  he  was  told  to  fend  men  to  Joppa>  and  call  for  one  Si- 
"  mon,  ivhofe  firname  is  Peter  ;  and  that  he  would  tell  him 
**  what  he  ought  to  do.  When  Peter  came,  as  he  was 
*f  preaching  to  Cornelius  and  thofe  who  were  prefent,  the 
u  Holy  Ghojl  fell on  all  them  that  heard  the  word.*  Now  why 
"  was  he  told  to  fend  for  Peter  ?  Why  preach  the  gof- 
**  pel  at  all,  if  the  gofpel  within  is  all-fufficient  ?" 

I  replied — There  appears  fomething  in  this  a  little  like 
your  faith.  But  I  have  never  denied  that  God  has  made 
life  of  initruments  to  carry  on  his  work.  It  is  our  duty, 
and  Chriftianity  teaches  us,  to  be  of  help  to  one  another 
in  fpirituals,  as  well  as  temporals.  But  you  believe  that 
falvation  can  be  obtained  in  no  other  way  than  by  cut- 
ward  teaching  ;  and  that  man  has  no  faving  light  or  gift 
of  God  given  him  previous  to  hearing  with  the  outward 
ear,  and  receiving  Chrift,  or  the  divine  gift,  by  means 
of,  and  through  initruments  chofen  for  that  purpofe. — 
But  if  you  were  to  adminifter  thofe  gifts,  or  fuch  a  blef- 
fing  attended  your  miniftry  as  the  preaching  of  Chrift 
and  his  apoftles,  we  might  believe  you  were  in  the  fame 
(landing,  and  had  the  fame  life  and  power.     But  feeing 

*  A&s  x.  44. 
R 


194 

in  others,  and  feeling  in  myfelf,  the  want  thereof,  has 
caued  my  faith  to  be  hurt  reflecting  the  miniftration. 
It  is  an  obfervation  that  ferious  people  in  general  make, 
that  "  if  you  were  in  a  fuperior  difpenfation,  as  you  pro- 
fefs,  you  would  be  able  to  preach  with  more  life  and 
power  than  you  do  "  The  preaching  I  hear  almoft  ev- 
ery Sabbath  day,  in  the  meeting-houfe  at  Nifkeuna,  is  as 
dry  as  a  bone  The  people  fit  and  hear  with  as  little 
impreflion  made  on  them,  as  if  they  were  hearing  indif- 
ferent matters.  They  feel  no  power  or  efficacy  in  the 
word  preached  ;  their  hearts  remain  unreached,  and  yet 
they  will  be  damned  for  not  believing  the  teftmony  of  a 
lifelefs  miniftry. 

Elder  Hezekiah  replied — "  We  are  not  to  preach  away 
"  our  power  !" 

I  faid,  Moft  aftonifhing  !  and  yet  you  profefs  to  be  in, 
and  under  a  fuperior  difpenfation  to  all  that  have  ever 
been  before.  Chrift  and  his  apoftles,  who  were  in  an  in- 
ferior difpenfation  to  you,  preached  in  the  power  and  de- 
mon ftration  of  the  fpirit.  As  to  your  not  preaching 
away  your  power — Is  this  Chrift-like  ?  did  he  not  ad- 
minifter  power  ?  A  woman  only  touched  the  hem  of 
his  garment,  and  he  felt  that  virtue  had  gone  out  of  him. 
And  did  not  Peter  adminifter  power  to  Cornelius  and 
others  ?  The  Holy  Ghoft  fell  on  all  that  heard  the  word.. 
But  you  are  not  to  preach  away  your  power  ;  and  yet 
you  fay  it  is  through  the  miniitration  all  mull:  receive 
power.  Who  can  underftand  you  ?  Oh,  "  it  is  by  obe- 
dience !  Go  forth  in  obedience  to  what  you  teach — the 
obedient  fhall  eat  the  good  of  the  land." 

Again — was  not  the  power  of  the  Holy  Ghoft  admin- 
iftered  by  the  apoftles  previous  to  obedience  ?  fo  that  faith 
and  obedience  were  the  effect  of  power  received.  The 
Holy  Ghoft  fell  on  all  them  that  heard  the  word.  If 
fuch  a  power  and  bleflSng  attended  your  word,  I  fhould 
have  the  evidence  I  ftand  in  need  of;  without  which, 
(admitting  you  have  a  divine  gift  or  revelation)  all  you 
fay,  is  to  me  but  hearfay,  and  my  obedience  will  proceed 
only  from  faith  in  man.  Without  a  divine,  internal  con- 
viction of  the  truth  of  what  you  teach,  I  can  never  come 
under  condemnation  for  not  believing  and  obeying. 


*95 

You  teach,  or  counfel  me,  "  to  renounce  my  bufinefs 
■to  move  to  Nifkeuna — gather  among  the  believers, 
and  go  to  work,  or  be  obedient  to  all  things  as  you  di- 
rect :"  and  I  know  what  will  follow,  ftep  after  ftep — firft, 
1  mud  put  away  all  my  books,  and  read  no  more,  that  I 
may  learn  nothing  but  what  I  leain  from  you.  The  next 
ftep,  I  muft  give  up  my  intereft,  come  into  one  of  thofe 
families  who  have  all  things  in  common,  my  wife  per- 
haps in  one  family,  and  I  into  another,  and  my  children 
I  know  not  where  ;  and,  it  may  be,  I  may  feldom  or 
never  fee  her  or  them  any  more.  So  I  muft  go  on  to 
prove  what  obedience  will  do  for  me  ;  and  after  fome 
time,  if  I  cannot  feel  fatisfied  and  believe  with  you,  I 
muft  return  impoverifhed  in  temporals,  (as  others  have 
done)  and  begin  the  world  again,  and  'eek  God  for  my- 
felf.  And  alas  !  I  may  alfo  lofe  my  wife  and  children, 
(as  fome  others  have)  for  they,  by  that  time,  may  be- 
come fo  prejudiced  in  favour  of  the  faith  and  people,  in 
confequence  of  your  kindnefs,  that  they  will  not  return 
with  me,  and  I  could  not  take  them  away  by  force, 
againft  their  faith  and  wiiTi  to  abide  with  you,  as  that 
would  be  cruel,  and  like  perfecution  (which  above  all 
things  I  deteft  )  Thus  I  mould  be  left  in  a  lamentable 
plight !  Therefore  I  think  I  had  bed  "  look  before  I 
leap." 

I  have  talked  with  thofe  who  have  been  obedient  to 
the  Elders  many  years  ;  but  I  cannot  get  much  more 
out  of  them,  than  that  they  keep  their  faith,  and  feel 
peace.  I  know  peace  arifes  from  various  caufes.  If  a 
fervant  is  confeious  of  obedience  to  his  mafter,  and  his 
mailer  is  pleafed,  and  commends  him  for  his  work  of 
obedience,  he,  as  to  his  duty  to  his  mafter,  feels  peace. 
Thofe  who  have  travailed  in  obedience  to  their  Elders, 
feel  peace  of  mind,  according  to  their  faith.  So  the  Ma- 
hometan enjoys  peace  of  mind  in  obedience  to  his  faith; 
and  fo  do  thofe  of  every  other  faith.  But  the  efTential 
thing  is,  have  they  love  towards  God  ?  and  do  they  love 
their  neighbour,  i.  e.  all  their  fellow-creatures,  as  them- 
felves  ?  1  read,  "  on  theie  hang  all  the  law  and  the  proph- 
ets"— Matt.  xxii.  27.  This  is  the  fum  and  fubftance  of 
the  gofpel — "  This  do  and  we  fhall  live" — Luke  x.  28. 


ig6 

Now  as  far  as  I  have  experienced  the  efficacy  of*  an 
inward  divine  principle,  I  have  had  an  internal  evidence 
of  the  truth  of  it,  and  know  what  the  love  of  God  is. 
In  converfation  with  a  believer  on  this  fubject,  not  lon<* 
ftce,  he  laid,  "  I  don't  feel  now  as  I  have  done  in  tir  u^ 
pall.  But  this,"  faid  he,  "  is  a  different  work  ;  the  wc/* 
of  God  is  not  the  fame  in  every  difpenfation."  Now  for 
me  to  give  up  that,  the  truth  of  which  1  have  an  inter- 
nal evidence,  for  an  outward  teftimony,  the  truth  o£ 
which  to  me  is  uncertain,  aid  of  which  I  have  no  inter- 
nal evidence,  I  think  I  fhould  be  very  unwife. 

As  to  what  you  have  heretofore  mentioned  of  the  fo- 
priety,  order,  and  good  fruit  which  the  people  bring 
forth,  and  my  not  being  able  to  affign  a  fatisfaciory  caufe 
how  all  this  can  be,  when  I  throw  away  a  revelation  and 
.hand  of  God  in  it,  I  have  conlldered  lately,  that  Chrift 
tells  us  we  muft  not  judge  by  outward  appearance  ;  and 
he  fays  of  the  Pharifees,  that  "  they  indeed  appear  beau- 
tiful, and  outwardly  they  appeared  righteous  unto  men" 
— Matt,  xxiii.  27,  28. 

Alfo  we  learn,  not  only  from  facred,  but  other  hi  (lo- 
ry, of  people  that  have  been  exceeding  prccife  and  cir- 
cumfpecl  in  all  their  outward  appearance,  whereby  thou- 
iands  have  been  for  a  time  deceived  in  them,  as  I  could 
abundantly  fhow.  Befides,  I  do  not  know  whether  thofe 
in  church  order,  bear  fuch  very  good  fruit  at  all  times, 
I  know  they  are  much  on  their  guard  when  ftrangers  of 
young  believers  are  prefent,  (though  that  is  feldom  the 
cafe.)  But  admitting  that  they  are  at  all  times  as  they 
profefs  to  be  ;  then,  can  no  other  reafon,  than  what  you 
have  advanced,  be  affigned  why  they  are  fo  ?  Are  they 
not  lhut  out  from  the  world,  and  all  its  temptations, 
and  bound  by  their  faith  to  the  Elders  ?  They  are  not 
admitted  to  go  among,  or  converfe  with  any  other  peo- 
ple. The  greateft  part  of  them,  for  many  years,  have 
not  been  a  mile  from  their  dwellings,  or  fpoken  a  word 
to  any  one  but  their  brethren  and  lifters  in  their  own  or- 
der. They  live  as  complete  monadic  lives,  as  ever  any 
did  in  the  Romifn  church,  who  were  entirely  fecluded 
from  the  reft  of  mankind,  having  no  intercourfe  with 
their  neareft  relations,  nor  any  but  fuch  who  were  con- 


i9; 

fined,  generally  foi  life,  within  the  fame  walls.  Like  un- 
to them,  they  have  not  the  leaft  concern  about  procur- 
ing the  neceflaries  of  life  :  they  rife  up  and  go  regularly 
to  their  work  appointed  them  ;  and  the  Deacons  tranfact 
all  bufinefs  with  the  people  of  the  world  for  them,  as  fell- 
ing and  buying.  Therefore,  are  they  not  excluded  from 
all  temporal  concerns,  temptations,  and  trials,  that  other 
Chriftians  pafs  through  ?  Suppofe  they  had  to  provide 
for,  and  take  care  of  themfelves,  and  were  expofed  to  all 
the  temptations  and  innumerable  trials  that  other  Chrif- 
tians are,  and  then,  as  a  body  of  people,  I  doubt  wheth- 
er they  would  bear  better  fruit,  according  to  the  num- 
ber, than  fome  other  focieties  do.  We  know  not  fo  well 
whether  a  thing  is  good,  till  it  is  tried. 

A  reply  by  lilder  Hezekiah — "  The  people  of  God 
"  have  their  temptations,  tribulations,  trials,  and  crofTes, 
"  to  which  you  and  the  Chriftians  of  the  world  are  utter 
"  ftrangers,  and  ever  will  fo  remain,  till  you  and  they 
*'  come  to  travail  in  the  way  and  work  of  God." 

I  faid,  I  have  fometimes  thought,  that  they  take  up 
fome  crofTes,  and  have  trials  of  their  own  making,  or 
which  the  Elders  make  for  them  ;  and  which  will  never 
be  of  any  real  profit  to  the  foul.  And  if  you  were  well 
read,  you  could  fee  the  almoft  innumerable  crofTes,  that 
many  devotees  have  taken  up — only  look  at  the  Monks 
of  the  church  of  Rome  :  what  aufterity  !  what  mortifi- 
cations !  what  crofTes  to  nature  i  and  what  penance  did 
they  voluntarily  choofe  and  undergo  !  Penance  was  a 
doctrine  they  preached — and  without  penance  there  was 
no  admittance  into  the  kingdom  of  heaven  ;  and,  herein 
as  in  many  things,  you  and  they  agree.  And  now  I 
wifh  to  'correct  a  miftake  that  is  among  you,  viz.  that  no 
people  ever  took  up  fuch  crofTes,  and  denied  their  own 
wills,  &c.  as  you  do  in  this  day.  Now,  as  you  told  me, 
fo  I  tell  you — you  are  utter  ftrangers  to  the  crofTes  that 
many  have  taken  up,  and  have  lived  and  died  under. 

He  replied — "  Their's  were  outward  crofTes  and  tri- 
"  als — our's  are  inward,  againft  a  carnal  nature  ;  labor- 
"  ing  to  become  reinftated  in  the  image  and  likenefs  of 
"  God,  which  was  loft  by  tranfgreffion.  Though  we 
lt  have  outward  crones  to  come  into  the  outward  order 
R  2 


lt>§ 


ef  God,  and  feparate  ourfelves  from  the  world,  and  the 
evil  thereof,  to  touch  not,  tajie  not,  handle  net*  the  un> 
clean  thing  :  and,  are  we  not  called  to  ccme  out  of 
the  world,  which  is  Babylon,  and  be  feparated  from 
them  ?  and  as  God  is  a  God  of  order,  mould  there  not 
be  an  order  of  God"  in  the  church  ?  and  mould  not  all 
who  come  into  it,  take  up  their  crofs,  and  conform  to 
that  Older  ? 

"  And  not  only  fo,  but  each  one  to  experience  the  or- 
der of  God  in  their  own  fouls  ;  and  in  order  to  this, 
each  one  muft  take  up  the  real  and  greateft  crofs  of 
all,  which  you  will  find  to  be  fo  when  you  come  to 
travail  into  a  death  to  a  fallen  nature — come  to  expe- 
rience an  inward  fire  and  burning,  a  baptifm  ofjire  with 
which  John  faid  Chrift  would  baptize.  This  will  caufe 
trial  and  tribulation  to  the  old  man  :  he  is  not  put  off, 
with  all  his  evil  deeds,  in  a  moment,  by  the  love  of 
Godjhed  abroad  In  the  foul,  as  the  Methodifts  and  fome 
others  imagine,  which  they  call  j  unification  ;  and  per- 
haps in  a  moment,  fanctification.  As  to  this  love  of 
God,  which  you  and  Chriftians  of  the  world  profefs  to 
experience,  we  know  what  it  is,  and  what  it  will  do  for 
them  ;  and  they  might  know  too,  as  it  does  not  fave 
them  from  their  fins,  but  leaves  them  as  it  finds  them. 
Then  they  have  their  dark  times,  and  fall  into  fin- 
again.  Why  this  is  fo,  they  know  not.  But  the  true 
caufe  is,  they  have  never  confefled  their  fins.  The 
flrong  man  armed,  heepeth  his  palace  or  place  in  the  heart  ; 
and  his  goods  are  in  peace,  or  faf  e.  But  call  out  his  goods, 
i.e.  his  fins,  and  a  flronger  will  enter — (Luke  xi.  21.) 
Thus  their  fins,  the  flrong  manys,  the  devil's  goods,  re- 
main in  their  hearts  ;  they  have  never  confeiTed  their 
fins,  caft  them  out,  or  put  them  away,  and  the  devil 
has  a  right  where  his  goods  are.  Therefore,  if  they 
rife  a  little,  Satan  having  power  over  them,  foon  pull? 
them  down.  Even  that  love  and  joy,  that  they  at 
times  feel,  will  lead  them  into  the  flefh  ;  or  at  leaft, 
under  the  influence  of  that  love,  they  can  gratify  theiy 
lulls.     Though  the  apoille  faid,  She  (and  eonfequeirt- 


*  2  Col.  ii.  ai. 


i99 

"  ly  he)  that  liveih  In  pleafure,  is  dead  while  Jhe  liveth— 
"  (i  Tim.  v.  6.)  Yet  they  can  enjoy  this  fenfual,  car- 
H  nal  pleafure,  and  at  the  fame  time  believe  they  have 
"  the  love  of  God.  What  aftonifhing  darknefs  of  mind  ! 
"  how  eftranged  from  the  real  and  true  love  of  God  ! 
"  Yea,  they  are  totally  dead  to  God,  and  all  fenfe  of  di- 
"  vine  life,  even  in  their  higheft  imagination  of  feeling 
"  the  love  of  God.  They  believe  themfelves  regenerat- 
"  ed  and  born  of  God  ;  and  fome  profefsfanclificaticn — 
"  and  at  the  fame  time  gratify  a  beaftly,  carnal  nature. 
"  Yea,  they  act  contrary  to  their  own  faith  ;  and  do  that, 
"  in  many  refpecls,  which  they  believe  to  be  fin :  when 
"  the  apoftle  tells  them,  He  that  committeth  fin  is  of  the  de- 
"  vil ;  and  ivhofoever  is  born  of  God,  doth  not  commit  Jin — 
"  i  John  iii.  8,  9.  But  we  feel  thankful  that  the  Lord 
"  has  fhown  us  the  fallacy  of  all  their  religion,  and  all 
*  the  religion  in  the  world  ;  and  called  us  to  become 
"  partakers  of  a  gofpel  that  redeemeth  us  from  our 
"  fins, 

*'  But  becaufe  we  don't  talk  fo  much  about  the  love 
•*  of  God,  great  flows  of  ravifhing  enjoyments,  and  cry- 
"  ing  out,  I  know  that  my  Redeemer  liveth;  but  when  we 
"  tell  you,  we  feel  peace  under  a  confcientious  fenfe  of 
"  duty  towards  God,  and  one  another ;  feeling  a  calm- 
"  nefs  and  ferenity  in  our  minds — yea,  that  peace  that 
*•  the  world  cannot  give  nor  take  away  ;  and  that  we 
'*  feel  love  towards  all  our  brethren  and  fifters,  and  to 
"  the  fouls  of  all  mankind  ;  and  feel  and  find  our  union 
u  to  the  gofpel  and  way  of  God  ;  and  feel  thankful  to 
*<  God  for  all  his  favours  and  bleffings  to  us,  and  that 
"  we  feel  a  comfortable  hope  of  an  happy  immortality, 
**  all  this  don't  fatisfy  you  !  When  we  tell  you  that  the 
"  gofpel  leadeth  us  in  a  fteady  perfeverence,  and  that  we 
'*  find  a  continual,  gradual,  folid,  weighty  increafe,  or 
**  flooding  without  ebbings  ;  and  that  the  righteoufnefs 
*'  of  the  obedient  runs  even  with  their  lives ;  and  that  we 
tl  experience  a  continual  growth  in  grace,  receiving  more 
"  and  more  power  over  (in  and  an  evil  nature — travail- 
ei  ing  until  we  become  entirely  redeemed  from  the  leaft 
*{  and  laft  remains  of  fin,  and  finally  gain  a  ftate  from 
«  which  there  will  be  no  more  going  out — all  this  don't 


200 

"  fatisfy  you  ;  we  know  not,  then,  what  will.  We  be- 
"  lieve  you  are  fincere,  and  your  foul  is  after  the  gofpel 
"  and  way  of  God  ;  and  we  are  willing  to  labour  with 
•'  you,  and  to  fpare  no  pains  to  gain  you  to  the  gofpel, 
"  as  long  as  we  can  feel  a  gift  of  God  for  yon." 

I  replied — I  acknowledge  your  good  will — I  have  faith 
in  your  fmcerity  j  I  believe  your  intentions  are  good. 
But  it  appears  to  me  you  err  in  your  judgment  ;  tor,  in 
your  laft  difcourfe,  you  have  expreffed  yourfelf  fimilar 
to  what  I  have  often  heard  among  believers  before  ;  and 
you  have  joined  hand  with  the  deift,  and  ftruck  at  the 
very  root  and  effence  of  fcriptural  Chriftian  experience. 
Now  however  much  Chriftians  have  differed  in  opinion 
reflecting  various  points  of  their  faith,  in  this  experience 
the  fincere  of  every  denomination  have  unanimoufly 
agreed  ;  and  the  teftimony  of  many  of  them  contradicts 
your  aflertion.  For  all  that  you  have  teftified  of  an  ex- 
perience, travail,  and  falvation,  others  have  teftified  the 
fame. 

Elder  John  Meacham  laid — "  I  tell  you,  Thomas, 
"  there  never  has  been  one  foul,  from  the  falling  away 
"  of  the  apoftolic  church,  that  ftept  one  ftep  in  regene- 
"  ration,  redemption,  ian&ification,  or  the  new  birth. — 
"  I  tell  you  again,  there  never  has  been  one  foul,  from 
"  firft  to  laft,  that  ever  found  complete  redemption,  l'anc- 
"  tification,  regeneration,  or  the  new  birth,  i.  e.  not  until 
"  the  opening  of  this  gofpel." 

I  replied — Then  they  were  liars,  for  many  teftified  and 
declared  they  had. 

He  laid — "  Nay,  I  would  not  call  them  liars." 

I  replied — It  that  word  is  too  hard,  I  may  fay,  they 
were  all  greatly  deluded  and  deceived. 

He  anfwered— "  Yea." 

I  faid — Now  let  us  come  to  a  fair  ftatement.  It  is 
faid  there  are  about  thiee  thoufand  now  in  this  faith  ; 
fuppoie  that  all  thefe  were  to  afTert  as  you  do — now  I  aik 
which  will  be  the  moft  reafonable  to  believe,  there  three 
thoufand,  or  thirty  thoufand  who  have  teftified  to  the 
truth  of  which  you  deny  of  them,  many  of  whom  have 
fealed  their  teftimony  with  their  blood  ? 


up* 

He  replied — "  Why,  according  to  ycur  earnal  way  ©£ 
u  reafoning,  it  is  moft  reafonable  to  believe  the  greateft 
"  number." 

I  proceeded,  and  faid — When  you  convince  me,  that- 
that  which  fupported  the  Martyrs  in  the  flames,  with 
fuch  calmnefs,  ierenity,  and  joy,  was  nothing  but  imag- 
ination, or  enthufiafm,  I  honeftly  tell  you,  that  you  mutt, 
not  think  I  fhall  then  be  a  believer.  Nay,  I  (hall  believe 
nothing  at  all  in  divine  revelation,  and  mall  totally  give 
up  the  chriftian  religion  as  profefled  by  you  and  all  oth- 
ers ;  as  it  is  this  very  experience  of  the  love  and  peace  of 
God  to  my  foul,  that  has  hitherto  preferved  me  from 
deifm  ;  which,  if  I  had  never  known,  1  mould  have  been 
a  deift  long  ago.  I  wonder  that  fuch  as  never  really  ex- 
perienced the  comforts  of  religion,  are  not  all  deifts,  on 
their  beholding  the  various  fluctuating  opinions  of  the 
profeflbrs  thereof;  and  hearing  how  they  have,  and  do 
ftigmatize  one  another  with  error  ;  and  how  they  have 
quarrelled  about  their  religion.  That  for  many  centu- 
ries paft,  there  has  been  completely  a  (anti-chriftian)  re- 
ligious war,  though  latterly  they  don't  fhed  fo  much 
blood  about  it.  But  it  is  ftill  among  many,  and  none 
more  than  among  you — you  are  no  chriftian,  or  he  is 
no  chriftian  ;  you,  or  they  are  deluded  ;  they  are  falfe 
prophets  ;  wolves  in  fheep's  clothing  ;  anti-chrift,  deceiv- 
ers, impoftures,  poor  dark  creatures,  blind  fouls,  full  of 
error  ;  and  the  other  party  retorting  the  fame.  It  ap- 
pears as  if  they  were  weary  in  perfecuting,  and  fighting, 
and  now  fit  like  a  parcel  of  dogs  growling  at  one  anoth- 
er; and  you  (like  the  moft  angry  dog  of  all)*declare 
fchey  have  been,  and  are  ail  deluded  and  deceived.  My 
God  !  when  people  look  at  thefe  things  in  this  light, 
what  muft  they  think  ?  What  muft  the  informed  part 
of  the  heathen  conclude,  refpecling  the  religion  of  the 
chriftian  world  ?  We  have  heard,  a  chriftian  among 
many  of  them,  is  the  moft  odious  character.  Some  of 
them  have  refufed  miflk>naries  that  have  been  fent  among 
them,  and  have  faid,  "  how  can  you  expert  us  to  em- 
brace your  religion,  when  you  differ  fo  much  about  it 
yourfelves."  Alfo  the  Jews  beholding  the  differences, 
and  conduit  of  profeffed  thrift  ians,  what  little  reaibn 


202 

have  they  to  believe.*  When  any  of  the  profefling  chrif- 
tian  feds,  endeavour  to  convince  the  Jews,  heathen,  or 
deift,  of  the  truth  of  the  christian  religion,  they  may  all 
with  propriety,  fay,  Agree  among  yourfelves  firft  about 
your  religion  and  revelation,  and  in  what  way  and  man- 
ner you  receive  it,  before  we  believe,  agree,  and  join 
with  you  ;  for  you  have  ever  been  in  a  fermentation, 
conteft  and  quarrel  about  your  revelation  and  bock  ; 
from  which  you  draw  all  your  religion,  and  all  your  dif- 
putes.  Oh  ye  profefling  chriftians  of  every  name,  ye 
may  ceafe  fending  miflionaries  to  convert  the  heathen, 
until  you  all  agree  to  give  them  one  and  the  fame  ac- 
count of  the  religion  you  profefs  ;  otherwife  you  will  fet 
them  at  variance  concerning  the  way  to  heaven,  and 
make  them  as  bad  as  yourfelves 

It  is  faid  by  believers,  "  that  in  order  for  a  man  read- 
ily to  receive  the  faith,  he  muft  firft  run  out  with  all  oth- 
er feels,  and  come  empty."  I  don't  know  but  what  I 
(hall  run  out  with  you  alfo,  for  you  are  altogether  enough 
to  detract  a  man.  I  firmly  believe  that  before  another 
century  after  this  paffes  away,  there  will  be  a  revolution 
in  religion  ;  but  I  muft  ftop,  as  this  is  departing  from 
our  lubject.  Pleafe  to  excufe  me ;  for  what  I  have  faid, 
has  proceeded  from  a  mind  iorrowfully  affected,  and 
overburdened  with  the  conduct  of  profefTors.  I  am  now 
willing  to  return. 

A  reply. — "  If  the  profeffors  of  chriftianity  could 
*'  agree  among  themielves,  while  living  after  a  beaftly 
"  nature,  they  would  only  imitate  a  number  of  beafts  in 
"  a  field,  whom  in  fighting  become  weary,  and  in  confe- 
"  quence  thereof,  ieed  together  in  peace  ;  but  they 
"  would  remain  beafts  ftill ;  and  <o  long  as  the  former  feed 
"  on  a  beaftly  nature,  we  cannot  agree  with  them. — 
"  And  they  never  can  agree  among  themfelves  fo  long 
"  as  they  live  in  fin,  nor  until  they  renounce  their  union 
"  with  the  flefh,  the  fallen  nature ;  and  that  fpint  which 
"  governs  them  ;  and  that  can  only  be  done  by  conieiT- 

*  See  Dr.  Levi's  letters  to  Dr.  PrLftly;  this  being  an  argu- 
ment with  the  Jews  againft  chriftianity's  being  the  peaceable  king- 
dom of  the  Meffiah,  as  foretold  by  the  prophets. 


203 

"  ing  and  forfaking  their  fins,  and  coming  into  a  king- 
u  dom  where  the  fpirit  of  Chrift  reigns  and  rules,  and 
"  become  governed  thereby.  Some  people  fay  we  have 
"  no  charity  ;  but  we  have  charity  for  their  fouls,  but 
"  not  for  fin,  nor  for  thofe  who  live  in  fin.  The  chrif- 
"  tians  of  the  world  talk  of  charity,  but  they  do  not 
"  know  what  true  charity  is.  They  have  a  charity  like 
"  unto  a  crow  that  can  light  upon  cairion. 

"  But  now  to  return  to  what  you  have  been  fpeaking 
"  concerning  experiences  of  fome.  We  believe  as  we 
"  have  told  you  before,  that  many  of  thofe  you  have  had 
"  reference  to,  have  had  a  meafure  of  the  light  and  fpir- 
"  it  of  God ;  and  as  ihey  were  obedient  to  that  light 
"  and  manifestation,  which  God  favoured  them  with, 
"  they  found  the  blefiing  of  God  We  believe  it 
"  was  a  meafure  of  the  fpirit  of  God,  that  fupporred 
"  many  of  the  martyrs  in  their  fufferings  And  we  be- 
"  lieve  that  you,  and  thoufands,  have  felt  the  fpirit  of 
**  God  ;  and  do  not  wifli  you  to  difbelieve  therein  ;  but 
"  to  come  forward  in  the  increafmg  work  of  God. 

"  The  early  believers  in  Chrift,  attained  a  good  de- 
"  gree  of  falvation  and  redemption,  while  they  had  the 
"  revelation  of  God  ;  but  when  there  was  a  falling  away 
"  (of  which  the  apoftle  fpake)  and  they  loft  the  faving 
"  gift  of  God,  there  commenced  a  night  of  darknefs, 
"  called  by  many,  a  night  of  apoftacy. 

"  Now  in  this  vacant  time,  you  produce  many  to  prove 
"  contrary  to  Elder  John's  afTerticn,  of  none  having  ob- 
"  tained  redemption,  fanttiflcation,  6cc  But  I  think  it 
**  can  be  proved  from  fuch  of  them,  of  wh-ch  we  have 
"  an  account,  that  from  the  early  part  of  the  falling 
"  away,  to  the  opening  of  this  gofpel,  as  profeffed  by 
"  us,  that  Elder  John's  affertion  is  the  truth  For  after 
"  the  falling  away,  they  teftified,  in  direct  contradiction 
"  to  your  affertion,  That  freedom  from  fin  is  not  attain- 
"  able  on  this  fide  of  the  grave.  It  is  a  doctrine  all  the 
"  Proteftant  churches  have  held,  Quikers  and  Method- 
"  ifts  excepted.  They  have  all  cried  out,  more  or  lefs, 
"  Lord,  have  mercy  upon  us,  miferable  Jinners.  If  mifera- 
*'  ble  finners,  how  then  can  they  be  faints,  or  fanclified  ? 
"  And  hark,  how  they  fing : 


204 

"  Our  fins,  alas  !  how  ftrong  they  be, 

"  And  like  a  violent  fea, 

"  They  break  our  duty,  Lord,  to  thee, 

"  And  hurry  lis  away. 

"   The  waves  of  trouble,  how  they  rife  ! 

"  How  loud  the  temped  roars ! 

"  Bin  death  mall  land  our  weary  fouls ' 

"  Safe  on  the  heavenly  fhores.  Watts. 

"  Here  death  is  to  do  the  work.  Death  is  to  cona- 
€<  plete  their  falvation  ;  for  they  believe  (truly)  that 
"  nothing  fmful,  or  unholy,  can  enter  heaven  ;  and  they 
**  have  no  idea  of  a  work  and  travail  hereafter.  The 
*'  Method'fts  believe  in  freedom  from  fin  ;  yet  hear  how 
"  whole  congregations  of  them  will,  year  after  year,  re- 
Ai  peatedly  fing : 

"  A  poor  blind  child,  I  wander  here, 
"  If  haply  I  may  feel  thee  near, 
"  Oh,  dark  !  dark  !  dark!   I  ftill  may  fay, 
**  Amidft  the  blaze  of  goipel  day. 

:i  Again : 

"  Barren  although  my  foul  remains, 

"  And  no  one  bud  of  grace  appear  j 
"  No  fruit  of  all  my  toils  and  pains  ; 

"  But.  fin,  and  only  fin  is  here  ! 
w  Although  my  gifts  and  comforts  loft^ 

"  My  blooming  hopes  cut  off  I  fee, 
"  Yet  will  1  in  my  Saviour  truft, 

"  And  glory  that  he  died  for  me. 

u  How  can  a  foul  that  has  not  one  mid  of  grace,  glo- 
44  ry  that  Chrift  died  for  him  ?  And  how  was  it  poffible 
"  they  could  be  redeemed,  &c.  when  they  lived  after  the 
"  courfe  of  the  world  in  the  flefh  ?  which  you  yourl'elf 
"  believe  to  be  the  root  of  all  evil.  Some  of  them  cut 
"  off  all  the  branches,  but  the  root  ftill  remained  alive  ; 
"  and  they  had  not  a  fight  of  it,  nor  powei  to  come  at 
"  it,  to  deftroy  it.     We  believe  there  have  been  many 


205 

6<  who  have  experienced  a  comfortable  fenfe  of  the  love 
"  of  God,  and  which  has  continued  with  them  for  a 
41  time,  for  their  encouragement  and  fupport  ;  and  in 
"  which  time,  all  evil  was  bound  in  them  ;  and  while 
"  they  were  carried  along  thus,  like  a  child  in  the  arms 
"  of  a  parent,  they  were  not  learning  to  walk  themfelves. 
"  I  mean,  they  were  not  bearing  the  crofs,  and  dying  to 
"  an  evil  nature.  Therefore,  it  is  true  what  has  been 
"  told  you,  that  they  did  not  travail  one  ftep  in  the  real 
"  work  of  redemption,  no  more  than  a  child,  who  is 
V  carried  along  in  the  arms  of  the  parent,  is  learning  to 
"  walk. 

"  All  fuch  have  found,  however  great  their  experi- 
"  ences  of  the  love  of  God  have  been,  when  that  was 
t:  withdrawn,  they  have  feit  again  fin  all  alive  in  them  ; 
"  and  thus  they  have  been  favoured  time  after  time,  be- 
"  caufe  they  had  not  the  proper  means  to  become  faved 
**  from  fin.  But  fuch  as  come  to,  and  have  the  privi- 
"  lege  of  hearing  of  a  greater  light,  an  effectual  revela- 
"  tion,  even  the  fecond  coming  of  Chrift,  to  bring  a  full, 
"  Complete,  and  finifhed  falvation  ;  I  fay,  if  fuch  flop 
"  fhort,  or  do  not  come  forward,  they  will  be  left  with- 
v  out  excufe,  and  inftead  of  being  favoured  as  above, 
"  they  will  lofe  the  light  they  had,  and  come  under 
"  greater  condemnation.  Juft  like  unto  the  Jews  who 
"  would  not  receive  Chrift  a  greater  light,  becaufe  he 
"  came  not  according  to  their  carnal  imaginations. — 
"  Therefore,  that  light  which  they  had,  and  in  obedi- 
"  ence  to  which  they  ftood  juftified,  until  a  greater  came, 
"  and  in  their  not  receiving  of  it,  they  were  rejected  from 
"  all  light ;  as  all  lefTer  lights  are  extinguished  (as  to 
"  our  being  lighted  by  them)  on  the  approach  of  a 
"  greater." 

I  replied — Admitting  what  you  have  faid,  to  be  true, 
that  none  could  attain  a  falvation  fufficient  to  make  them 
fit  fubjects  for  the  kingdom  of  heaven,  before  the  fecond 
coming  of  Chrift,  then  the  next  moft  important  point  of 
all,  is  to  prove,  or  make  appear  that  this  is  his  fecond 
coming,  and  that  greater  light  of  which  you  fpeak,  or 
what  is  called  the  mellennium  (which  thoufands  have 
been,  and  are  ftill  looking  and  praying  for. )  If  you  can  do 
S 


20$ 

this,  all  controverfy  about  doctrine  and  order,  would  be 
fettled  at  once.  If  Chrift:  is  in,  and  with  you,  and  it  is 
the  word  of  God  you  fpeak,  that  is  enough.  1  fhould 
have  an  implicit  faith,  and  be  paflively  obedient  imme- 
diately. On  this  hangs,  as  it  were,  all  the  law  and  the 
prophets.  All  that  you  have  faid,  all  that  you  have 
quoted  out  of  the  law,  prophets,  and  gofpel,  this  is  all  that 
I  and  many  others,  want  proof  of.  This  may  be  called 
your  major  proportion.  If  your  major  propofition  is 
faKe,  your  miniftration  docliine,  and  feveral  other  points 
of  your  faith,  are  of  courfe.  Your  telling  me  that  you 
know,  it  is  little  to  the  purpofe.  Many  before  you  have 
faid,  with  as  much  confidence  and  afTurance,  as  you  do, 
"  We  know."  Many  of  every  denomination,  are  as  firm 
in  their  faith,  as  you  are ;  and  one  feet  can  produce  as 
much  fcripture  and  reafon,  as  the  other. 
To  this  Elder  Hezekiah  replied  : 

"  I  think  it  is  likely  many  in  Chrift's  firft  coming,  rea- 
"  foned  much  as  you  do.  The  devil,  or  evil  nature  in 
"  man,  will  turn  every  way  to  evade  the  true  coming  of 
"  Chrift.  We  know  that  this  is  the  fecond  coming  of 
u  Chrift,  by  the  light  in  which  we  fee,  wherein  all  others 
*  are  mifiaken  " 

Now  being  much  exercifed,  tried,  and  worn  out  in  my 
mind,  I  only  replied — If  it  be  really  the  fecond  coming 
of  Chrift,  the  Lord  grant  that  I  may  be  enlightened  to 
receive  it ;  and  I  hope  you  will  have  patience,  and  bear 
with  me 

The  third  day  after  I  came  here,  one  of  the  Elders 
aiked  me,  if  I  wifhed  to  fee  Elder  Ebenezer.  I  told 
him  I  was  willing  to  fee  him,  if  he  defired  it.  I  ac- 
cordingly was  directed  to  his  room,  entered,  and  took  a 
feat.  Now  the  reader  (hould  be  informed,  that  the  El- 
ders I  had  been  converfmg  with,  received  their  gifts,  or 
order,  from  Elder  Ebenezer:  (and  he  receiving,  accord- 
ing to  their  line  of  order,  his  directions  from  Abiathar 
Babbot,  who  ftood  next  to  the  Mother  of  the  church. — 
Each  one  acting  in  their  gift,  or  according  to  the  orders, 
as  they  received  them  from  their  Elders  above  them. — 
The  Mother,  according  to  their  faith,  receiving  her  gift, 
or  commiilion,  from  God  ;  and  likewife  acting  in  the 
gift  flie  received  from  the  miniftration,  at  her  election.) 


207 

Therefore  the  fubftance  of  our  controverfy,  and  wheretnr 
I  was  deficient  in  my  faith,  was  carried  by  the  Elders 
who  labored  with  me,  up  to  Elder  Ebenezer  ;  and  by 
him,  the  fubftance,  or  what  he  thought  neceffary,  to  his 
Elder.  Therefore  the  miniftration  above  thofe  Elders 
who  converted  with  me,  knew  all  that  was  paft  ;  par- 
ticularly, my  lack  of  a  right  manner  of  faith,  in  being 
taught.     Having  thus  premifed,  I  proceed. 

After  I  had  been  a  few  minutes  in  his  room,  and  fome 
indifferent  converfation  had  pafled,  he  began  upon  the 
old  controverted  fubje<5t,  of  faith  in  a  miniftration  ;  and 
that  God  had  always  fpoken  by  inftruments ;  and  by 
obedience  to  iuch,  in  this  day,  falvation  was  obtained. 
I  foon  quoted  that  of  the  apoftle  (Titus  ii.  n) — The 
grace  of  God  that  bringeth  falvation,  hath  appeared  un- 
to all  men,  teaching  them,  &c. 

He  replied — "  I  don't  read  it  fo." 

I  afked  him — If  he  would  pleafe  to  let  me  know  how 
he  read  it. 

He  anfwered — "  The  grace  of  God  that  bringeth  ial- 
H  vation  unto  all  men,  hath  now  appeared." 

I  replied — I  do  not  recolledr  to  have  feen,  among  all 
the  different  leadings  and  expofitors,  that  have  come  to 
my  hand,  of  any  of  them  reading,  or  conftruing  of  this 
text,  in  the  way  thou  dolt.  And  as  thou  art  not  ac- 
quainted with  Hebrew,  Greek,  nor  Latin,  would  it  be 
reafonable  for  me  to  believe  thy  reading,  in  contradiction 
to  all  others  r* 

Hefaw  I  would  difpute  with  him  alfo  :  (and  I  thought 
I  had  reafon  to  be  thankful  that  I  was  not  under  a  de- 
fpotick,  ecclefi  iftical  government,  in  which  I  mould  not 
dare  to  fpeak  my  mind,  for  fear  of  an  lnquifition  ;)  and 
he  not  being  difpofed  to  controvert  with  me,  it  not  being 
his  gift,  or  place  fo  to  do  ;  he  arofe  and  walked  towards 
the  door  and  back  again,  which  appeared  to  me,  I  thought 

*  My  recollection  at  that  time,  appears  to  have  been  deficient. 
In  contradi&ion  to  all  others — Herein  I  was  wrong,  (and  I  hope  I  (hall 
ever  be  willing  to  acknowledge  my  errors.)  See  margin  of  J. 
Brown's  Bible,  and  explanatory  notes  on  that  text.  M.  Henry'3 
expofition.  And  in  the  margin  of  J.  Guyfe'i  Bible  j  ajad  foverai 
Otjier*. 


208 

as  a  fignal  to  retire  ;  I  therefore,  foon  arofe,  walked  to- 
wards the  door,  and  he  beginning  again  to  fpeak,  I  ftopt 
a  few  m  mines. 

He  faid — "  We  defire  nothing  of  you,  but  your  good, 
"  and  we  know  this  is  the  way  of  God,  and  you  will  find 
"  it  fo,  one  day  or  other ;  and  1  hope  you  may  not  to 
"  your  lofs." 

When  he  appeared  to  have  done  fpeaking,  I  withdrew  ; 
and  the  remaining  part  of  the  day,  I  fpent  with  one  of 
:he  former  Elders.  We  converfed  on  feveral  other  fub- 
joets,  which  I  think  heft,  at  prelent,  to  omit,  and  only 
take  notice  cf  the  following.  In  the  evening,  by  their 
requeft,  I  met  Elder  John  Meachem,  Hezekiah  Rowley, 
and  one  whom  we  called  Elder  Stephen.  The  fubject 
of  the  propriety,  and  neceffity  of  obedience  to  the  minif- 
iiation  for  falvation,  was  again  renewed.  Elder  John 
told  me  "  If  ever  I  came  to  be  eftabliihed  in  the  faith, 
"  and  become  a  good  believer,  I  would  be  afhasned  of 
"  my  difputations  with  them  ;"  and  faid — "  Thomas,  we 
"  believe  the  day  will  come,  when  creatures  will  not  dare 
*<  to  contradict,  and  ftand  againft  the  gift  of  God,  as 
"  you  do." 

I  replied — If  ever  I  fee  the  propriety  of  your  doctrines, 
and  become  eftabliihed  therein,  I  mail  be  willing  to  con- 
fefs  my  errors  ;  and  hope,  and  expert  you  will  forgive 
me,  and  pafs  by  it,  as  if  it  had  never  been.  But  faid  I, 
you  and  others  have  deceived  me. 

Elder  John  interrupting  me,  faid — "  Not  fo  much  as 
"  you  are  deceiving  yourfelf,  in  not  believing  what  is 
"  preached  to  you,  and  being  obedient  thereto.  You 
"  are,  and  ever  have  been  deceived  by  your  own  wif- 
"  dom,  felf-will,  and  evil  nature." 

I  replied — I  am  not  deceived,  or  miftaken  in  contend- 
ing for  the  doctrine  you  preached  to  me  at  firft  ;  and 
herein  I  mean  you  have  deceived  me,  as  you  now  preach 
a  contrary  doctrine.  When  1  firft  came  to  Ni/keuna  to 
fee  you,  it  was  with  honeft  intentions,  and  I  expected  you 
were  what  you  appeared  to  be.  I  defired  to  know  what 
you  believed,  and  wherein  you  differed  from  others. — ■ 
I  firft  converfed  particularly  with  Benjamin  Youngs,  on 
many  points  of  your  faith,   and  you  won't  deny  that  hs 


26<J 

knew  the  faith  of  the  church  ;  and  his  abilities  are  ftfcrt, 
I  am  fure  he  was  able  to  give  an  account  of  it.  The 
account  I  afterwards  received  from  the  Elders,  and  old 
believers,  agreed  with  what  he  fir  ft  gave  me.  I  then 
heard  nothing  of  a  mtniftiation  doctrine,  and  obedience, 
as  the  only  means,  and  way  of  falvation,  any  further 
than  to  keep  up  an  outward  order  in  the  church.  But 
the  doctrine  then  was,  "  Each  one  has  the  privilege  to 
"  act  his  own  faith.  Do  that  which  you  are  confcious 
M  is  right,  and  refrain  from  what  you  are  confcious  is 
"  wrong.  A  meafure  of  the  fplrit  of  God,  is  given  to  all ; 
4i  and  difobedience  thereto,  is  the  caufe  of  condemnation. 
"  And  the  fpirit  of  God  that  ftriveth  with,  and  teacheth 
M  all,  is  every  man's  rule  to  walk  by,  and  to  whom  all 
**  mould  be  obedient.  Don't  place  your  dependance  on 
41  us,  but  look  to  the  word  of  God  in  your  own  hearts." 
This  was  the  doctrine  you  preached  then*  Now  let  any 
man  with  a  grain  of  fenfe  judge,  if  you  don't  preach  a 
doctrine  diametrically  oppofite.  This  is  the  doctrine  I 
have  been  contending  for,  and  you  endeavouring  to  in- 
validate, and  to  fubftitute  another  in  its  room.  You  may 
depend  on  it,  if  my  father  had  continued  in  health,  he 
never  would  have  continued  in  the  faith,  after  he  found 
this  change  ;  for  the  fame  doctrine  was  preached  to  him. 
Now  you  had  better  have  told  us  plainly,  what  the  real 
faith  was,  at  firft.  You  would  have  appeared  more  like 
honed  men  ;  or,  at  leaft,  if  you  thought  there  was  fome 
things  we  could  not  receive,  faid  but  little  about  them, 
and  not  have  advanced  any  doctrine  contrary  to  any  point 
of  your  faith  ;  then  I,  nor  any  others,  could  not  have 
charged  you  with  advancing  contradictory  tenets.  You 
would  alfo  have  faved  yourfelf  the  trouble  of  all  this 
labour  with  me  ;  as  I  was  as  able  to  hear,  and  bear,  your 
real  faith  then,  as  well  as  now.  Indeed,  a  principal 
caufe  of  my  faith  being  hurt,  is  your  thus  telling  two 
(lories  ;  for  you,  (I  don't  only  mean  you  who  are  here 
prefent ;  but  others  in  the  faith,  with  whom  I  then  con- 
verfed)  did  then  preach,  as  I  have  ftated. 

*  That  is,  they  accommodate  themfelve6  to  the  fentiments  .$£ 
thofe  they  converfe  with. 

9   2 


I 

At  firft  we  were  treated  like  childrt.  nad  ' 

pretty  pleafmg  ftories  told  us — As,  "  act  your  own  faith  ; 
"  the  gofpel  don't  bind  creatures. "  But  now,  as  I  have 
been  told,  "  the  gofpel  is  like  a  tunnel ;  the  farther  we 
"  travail  in,  the  narrower  it  grows."  If  fqueezing  into 
the  narrow  part  of  a  tunnel,  is  not  binding  a  creature,  I 
know  not  what  is. 

Elder  Hezekiah  obferved — "  Chrift  fays  the  way  of 
"  life,  or  to  the  kingdom  of  heaven,  is  a  narrow  way.  It 
**  is  a  way  you  never  can  pafs,  until  you  become  ftripped 
"  and  cleanfed  from  all  fin.  Every  thing  you  have  re- 
"  ceived  from  the  world,  or  fpirit  of  it,  muft  be  left  be- 
"  hind.  There  is  nothing  but  a  pure  and  holy  fpirit, 
"  can  pafs  the  narrow  pafTage  to  heaven ;  there  is  no 
"  more  room  than  juft  enough  for  it. — (Rev.  xxii.  14.) 
**  But  I  believe  you  are  very  fearful  of  having  an  evil 
*{  nature  fqueezed  out  of  you.  I  think  it's  likely  it  is  the 
"  crofs  that  is  in  the  way  ;  and  it  is  this  that  caufes  all 
''*  this  difputation  about  the  doctrines  of  the  gofpel. " 

1  replied — I  have  no  fuch  thoughts,  or  fear  of  the 
crofs.  It  is  but  a  fhort  time  I  have  to  ftay  in  this  world  ; 
and  I  know  there  is  nothing  here,  worth  fetting  my  af- 
fections on  ;  and  if  I  do,  death  will  foon  (trip  me  of  it 
all.  I  feel  willing  to  do,  or  fuffer  any  thing,  to  ferve 
God,  and  fecure  a  happy  immortality  with  him.  To 
lay  up  a  treafure  in  heaven,  is  my  principal  aim,  labour, 
and  defire.  If  it  had  not  have  been  thus  with  me,  I 
ihould  never  have  troubled  you,  I  mould  never  have  taken 
up  my  crofs,  to  be  called  by  the  defpifed  name  of  a  Shaker. 
What  do  you  think  I  came  among  you  for  ?  I  believed 
you  were  a  good  people ;  you  appeared  to  be  fo  :  and, 
*'  1  chofe  rather  to  fuffer  affliction  with  the  people  of  God, 
than  to  enjoy  the  pleafures  of  fin,  for  a  feafon  ;"  efteeming 
the  reproach,  and  love  of  Chrift,  greater  riches  than  all 
the  treafures  of  this  world.  Now  this  is  a  fhort,  compre- 
henfive,  honeft  ftatement,  from  the  bottom  of  my  heart. 
You  muft  think  of  it,  as  you  like  ;  I  have  fpoken  the  truth. 
He  replied — "  We  believe  your  foul,  and  defires,  are 
"  after  God,  and  that  which  is  good ;  if  we  did  not  be- 
u  lieve  fo,  we  mould  fpend  no  time,  nor  labours  with 
*'  you  j  and  it  is  the  light  and  fpirit  of  God,  wherewith 


2tl 

tt  he  has  meafurably  enlightened  every  man  that  comet!i 
*'  into  the  world,  that  has  caufed  you  to  feek  him,  and 
"  take  up  your  crofs  to  be  called  a  Shaker,  and  come 
M  among  the  people  of  God. 

"  You  fay  we  preach  to  you  a  doctrine  contrary  to 
"  what  we  did  at  firft.  Herein  you  are  miftaken,  or 
"  have  mifunderftood  us.  We  bear  the  fame  teftimony 
"  now,  as  at  firft.  We  tell  you  now  not  to  violate  your 
"  confcience  ;  and  to  act  up  to,  and  in  obedience  to  the 
"  light  you  have  ;  and  that  difobedience  thereto,  is  the 
"  caufe  of  condemnation.  We  fubfcribe  to  all  this.  If 
"  a  pprfon  was  totally  deftitute  of  the  fpirit  of  God,  we 
"  might  as  well  preach  to  a  rock,  as  to  fuch  an  one  ;  as 
H  the  gofpel  could  take  no  hold  of  him,  as  he  would 
"  have  nothing  in  him  of  the  nature  of  the  gofpel.  But 
"  did  we,  or  any  among  us,  who  have  a  knowledge  of 
"  the  faith,  ever  tell  you  that  this  light,  meaiure  of  the 
"  fpirit,  &c.  would  finally  redeem,  fanctify,  or  fave  from 
«  all  fin  ?" 

I  anfwered — I  cannot  fay  that  you,  (or  any  others) 
ever  did  fo  exprefs  yourfelves. 

He  replied — "  Well  then,  wherein  have  we  deceived 
"  you,  or  preached,  a  contradictory  doctrine  ?  We  have 
"  told  you  concerning  the  operation  of  the  fpirit,  the 
"  love  of  God  that  fmcere  fouls  have  experienced,  and 
"  what  this  experience  did  for  them,  or  how  far  it  faved 
**  them  :  in  all  which,  there  is  nothing  contradictory  to 
"  what  we  preached  to  you  at  firft.  But  you  fay,  ivhy 
il  did  we  not  preach  our  real  faith.  We  did  fo,  as  far  as 
"  we  thought  it  necelTriry,  and  you  able  to  receive  it.— - 
'*  And  you  fay  we  treated  you  as  a  child  in  the  go/pel ; 
"  *ue  fed  you  with  milk.  We  did  fo  ;  and  can  you  blame 
"  us  for  fo  doing  ?  Are  you  dilTatisfied  becaufe  we  dealt 
"  by  you  and  others,  as  tender  parents  by  their  children  ? 
"  Then  blame,  and  be  dilTatisfied  with  Chrift,  and  his 
11  apoftle  Paul,  without  mentioning  any  others,  whofe 
"  examples  we  have  followed — /  have  yet  many  things  to 
u  say  unto  you,  (faid  Chrift)  but  ye  cannot  bear  them  now. — 
<*  How  gradually  did  he  lead  them,  ftep  by  ftep  :  how 
"  he  bore  with  their  ideas  and  expectations  of  his  becom- 
ing an  earthly  king  j  and  their  expectations  of  an  out* 


a 


2 1 1 

"  ward  kingdom.  He  did  not  tell  them  plainly,  along 
rt  at  firft,  that  he  was  to  be  crucified  ;  and  when  he  did 
"  tell  them,  it  was  fb  contrary  to  Peter's  expectation, 
"  that  he  faid,  it  Jhould  not  be — (Matt.  xvi.  22.)  He 
u  told  them  many  things  which  they  did  not  rightly  un- 
"  derftand ;  nor  could  they,  until  they  came  to  travail 
"  in  that  ftate  in  which  he  was,  and  received  of  his  fpir- 
"  it. 

"  We  fay  of  you,  as  the  apoftle  did  to  thofe  to  whom 
"  he  wrote — We  had  many  things  to  fay,  and  hard  to  be  ut- 
"  tered  ;  feeing  ye  were  dull  of  hearing.  Tou  were  fuch  as 
**  needed  milk,  and  not  Jlrong  meat  ;  and  now  when  ye  ought 
i(  to  be  a  teacher,  ye  have  need  that  one  teach  you  the  Jirfl 
"  principles  of  the  oracles  of  God.  And  we  could  not  then 
u  speak  unto  you,  as  unto  fpiritua!,  but  as  unto  carnal ;  even 
"  as  unto  babes  in  Chrijl.  We  fed  you  with  milk,  and  not 
"  with  meat,  (i.  e.  we  did  not  teJl  you  how  the  real,  and 
"  true  revelation  of  God,  muft  come,  in  order  for  your  fal- 
•'  vation,)  for  ye  were  not  then  able  to  bear  it  ;  neither  yet  now 
"  are  ye  able.  Unto  the  weak,  we  had  to  become  weak,  that 
"  we  might  gain  the  weak.  We  were  willing  to  be  made 
•*  all  things,  to  all  men,  that  we  might  by  all  means  fave  fome. 

"  Thus  what  you  have  been  diflatisfied  about,  you 
•'  have  now  in  fcripture  language ;  and  we  could  not 
"  have  framed  words  more  pertinent,  to  juftify  us.  We 
"  could  abundantly  fhow,  from  almoft  the  beginning  of 
**  the  fcriptures  to  the  end,  that  the  work  of  God  has 
w  been  opened  to  the  minds  of  mankind,  by  little  and 
'*  little,  or  gradually.  That  which  you  taught  your 
"  children  once,  it  would  be  needlefs,  or  fooli(h,  to  teach 
"  them  now  ;  and  that  which  you  teach  them  now,  it 
u  would  have  been  needlefs  to  have  taught  them  when 
"  younger,  as  they  could  not  then  have  comprehended 
"  it.*     You  fay  it  has  been  faid,   the  gofpel  don't  bind 

*  As  I  have  quoted  fome  authors  in  this  work  corroborating 
with  my  thoughts  and  aflertions,  (when  I  was  with  thefe  people  ;) 
and  as  it  is  not  my  intention,  in  fo  doing,  to  gain  the  reader  on 
my  fide ;  but  to  endeavour,  impartially  to  give  the  arguments  on 
both  fides,  their  due  weight;  I  therefore,  quote  the  following, 
which  I  alfo,  at  this  time,  recollected  corroborating,  in  fome  meaf- 
ure,  with  Uieir  arguments  and  rcafom,  on  the  above  fubjeft ;  "  Tne- 


213 

'*  creatures  :  neither  does  it,  againft:  their  free  eonfeiH', 
"  or  faith.  Binding  fignifies  compulfion  ;  but  no  one  is 
"  compelled.  And  as  to  each  one's  acting  their  own 
*<  faith,  fo  they  may  ;  and  if  it  is  your  faith,  or  if  you  do 
"  not  choofe  to  be  obedient,  and  come  in  the  order  of 
"  the  gofpel,  you  will  not  be  bound  and  compelled  ;  you 
•'  can  have  your  choice,  and  do  as  you  pleafe  ;  take  to 
"  the  world,  or  the  way  of  God.  But  if  each  one  is  to 
"  act  their  own  faith,  in  the  manner  you  have  understood" 
"  us,  and  in  the  fenfe  you  mean,  i.  e  every  one  fiffered 
"  to  have  their  own  will  and  way,  and  exercife  their  own 
(i  private  judgment,  what  order  would  there  be  in  the 
"  church  i 

"  Thus  I  think  we  have  faid  enough  to  your  objec- 
"  tion,  or  charge  againft  us,  in  preaching  a  different 
«  doctrine,  or  one  contradictory  to  what  we  did  at  fir  ft, 
"  to  give  any  reafonable  man  fatisfaction.  Wherein  you 
*■  are  not  fatisfled,  we  hope  you  will  not,  by  reafoning, 
"  difcourage  others,  nor  Elizabeth  ;  as  fhe  has  a  fimple 
"  faith,  and  if  you  was  fatisfied,  and  would  take  hold  of 
"  the  gofpel,  there  would  be  no  difficulty  with  her  ;  and 
•'  I  have  not  a  doubt  but  you  would  have  your  children 
"  with  you  ;  and  what  a  comfort  it  would  be  to  you,  to 
♦«  have  your  family  walking  in  the  way  of  God  with 
M  you ;  when  many  others  have,  with  forrow,  to  reflect, 
"  that  their  families  have  left  them,  and  are  living  in  the 
Ci  world  in  (in,  and  expofed  to  all  the  trials,  and  troubles 
"  thereof.  What  a  pity  it  is,  that  while  you  are  doubt- 
ancient  chriftians,"  fays  Dr.  Mofheim,  "  are  fuppofed  by  ma- 
ny, to  have  had  a  fecret  doctrine.  ;  and  if  by  this,  be  meant,  that 
they  did  not  teach  all  in  the  fame  manner,  or  reveal  all  at  once, 
and  to  all  indifcriminately,  the  fublime  myfteries  of  religion,  there 
is  nothing  in  this,  that  may  not  be  fully  jufhfied.  It  would  hav© 
been  improper  to  propofe  to  thofe,  who  were  yet  to  be  converted 
to  chriftianity,  the  more  difficult  doctrines  of  the  gofpel,  which 
furpafs  the  comprehenfion  of  imperfect  mortals.  Such  were, 
therefore,  firft  inftructed  in  thofe  points  which  are  more  obvious 
and  plain,  until  they  become  capable  of  higher,  and  more  difficult 
attainments  in  religious  knowledge.  Nay,  more  ;  even  thofe  who 
were  already  admitted  into  the  fociety  of  chriftians,  were,  in  point 
of  instruction,  differently  dealt  with,  according  to  their  refpective 
capacities."     Etch  iHft.  vol.  I.  gage  117. 


214 

■*  ing  and  difputing  the  way  of  God,  and  ftanding  back; 
"  you  are  hindering  others  from  coming  forward.  We 
n  hope  you  will  ferioufly  confider  of  thefe  things." 

I  replied — I  confefs  chere  is  fome  propriety,  and  rea- 
fon  in  all  you  have  faid  ;  and  1  do  not  feel  difpofed  at 
prefent,  to  raife  any  further  objections.  I  believe  you 
have  been  fmcere,  and  defired  my  good,  from  fir  ft  to 
laft  ;  and  I  lliall  endeavour  to  remember,  and  ferioufly 
confider  of  all  you  have  faid  ;  and  thank  you  for  your 
concern,  and  labours  with  me. 

One  of  the  Eiders  told  my  wife,  next  morning,  that 
they  believed  I  was  fatisfied ;  but  I  was  not.  The 
reafons  they  had  advanced  againft  what  I  had  averted* 
of  their  having  deceived  me,  might  have  fully  fatisfied 
me,  if  I  had  not  confidered,  that,  we  wilfully  deceive 
when  our  expreffions  are  not  true  in  the  fenfe  in  which 
we  believe  the  hearer  to  apprehend  them. — Paley's  Phi- 
to/hphy. 

Befides  thefe  difcourfes  with  the  Elders,  I  had  one 
evening  confiderable  converfation  with  two  of  the  old 
believers.  They  gave  me  an  account  of  the  firft  Elders, 
viz.  Ann  Lee,  Wm.  Lee,  and  James  Whittaker ;  and  of 
the  travels,  labours,  and  fuffermgs  they  pafTed  through, 
to  open,  and  plant  the  gofpel.  Alfo,  of  feveral  extra- 
ordinary gifts,  and  operations,  that  had  been  in  the 
church. 

During  the  time  we  tarried,  the  family  were  very  kind 
to  us  ;  and  at  our  departure,  I  thanked  them  for  all  fa- 
Tours  we  had  received. 

After  1  returned  home,  I  continued  ta  attend  meet- 
ings, and  viiit  among  the  believers  as  1  had  done  ;  and 
often  heard  them  converfe  together  concerning  the  faith, 
the  work  of  God  in  this  day,  and  the  loft,  dark  ftate  of 
the  world ;  and  it  appeared  to  me  that  they  often  fpake 
the  truth,  and  fometimes  error. 

Now  as  it  was  contrary  to  the  gift,  to  open  our  minds 
to  one  another  in  any  refpect,  wherein  we  were  diflaiis- 
fied  ;  or  to  talk  contrary  to  the  faith,  I  therefore  endeav- 
oured to  keep  iilent  ;  but  neverthefs,  was  often  drawn 
into  converfation  ;  and  as  I  could  not  talk  one  way,  and 
fo  my  heart,  believe  another,  therefore,  my  diffentirrg. 


**5 

from  them,  caufed  often  much  converfation  pro  and  co*f 
though  on  the  account  of  which,  I  felt  no  hardnefs  againft 
tbem  ;  and  I  believe  that  they  did  not  feel  any  againfl 
me.  Though  there  were  feveral  points,  on  which  we 
converfed,  and  amicably  agreed. 

About  once  a  month,  the  Elders  came  from  Lebanon 
to  fee  the  believers  at  Nifkeuna,  to  encourage,  bring  in 
order,  build  up,  and  eftablilh  them  in  the  faith.  There- 
fore, I  often  heard  them  in  our  meetings  ;  but  had  not 
much  private  converfation  with  them,  until  fometime  in 
December  (fame  year)  when  I  fpent  with  them  nearly 
two  days ;  in  which  time,  they  endeavoured  to  convince 
me  of  the  propriety,  and  reality  of  the  faith. 

As  there  were  feveral  fubjects  which  we  converfed  on, 
the  lafi  time  I  was  at  Lebanon,  which,  in  the  former  dif- 
courfes,  I  omitted,  I  fhall  now  infert  them,  with  the  iub- 
ftance  of  our  converfations  at  this  time. 

Jl'hat  follows  contains  the  refult  of  nearly  all  the  converfa- 
tions >  which  I  have  had  with  the  Elders,  and  feveral  be- 
lievers, refpefting  thofe  doctrines  and  practices,  with  which 
I  did  not  unite.  I  have  thus  conneded  our  difcnurfes  into 
one  body  (on  account  of  brevity,  and)  in  order  to  have 
them  clearly  underjlood.  Thofe  difcourfes  which  contain  the 
words  of  feveral  perfons,  begin  with  "  A.  Reply."  But 
any  ,lifc:urfe  that  has  been  entirely  fpohen  by  any  one  Elder ', 
has  the  name  of  that  Elder  at  the  beginning. 

Elder  Hezekiah  faid — "  Thomas,  we  are  forry  to  find, 
*'  that  after  all  our  labours  with  you,  you  have  not  yet 
f  a  right  manner  of  faith  ;  knowing  that  none  ever  flood 
"  long  among  us,  where  you  are  ;  and  it  is  impoflible 
"  for  ypu  to  abide,  unlefs  you  get  hold,  and  believe  in 
"  the  prefent  revelation  of  God.  You  may  believe  firm- 
u  ly  in  a  revelation  paft,  i.  e  to  the  prophets,  apotlles, 
"  and  others,  but  fuch  a  faith  will  profit  you  nothing  ; 
"  you  muft  have  faith  in  a  living  miniftration  ;  and  by 
"  obedience,  you  will  find  that  our  teaching  gives  pow- 
<*'  er  ;  you  will  find  that  the  words  that  we  fpeak  unto 
"  you,  are  fpirit  and  life  Now  only  fee  how  you,  and 
cl  others  a<2:  the  part  of  the  Jews.     They  would  not  be- 


2l6 

"  lieve  in  a  prefent  revelation  of  God  in  their  day,  and 
"  receive  the  words  fpoken  by  Chrift  and  his  apoftles ; 
"  but  they  repeatedly  refer  to  their  dead  ones ;  to  Mo- 
"  fes,  and  the  prophets,  and  to  what  they  had  written. 
"  They  were  willing  to  own  a  paft  revelation,  which 
"  would  do  them  no  good.  (Oh  the  fubtilty  of  Satan  ! ) 
"  But  Jays  Chrift,  if  ye  had  believed  Mofes,  ye  would  have 
"  beiieved  me ;  for  he  wrote  of  me.*  So  we  fay  of  you 
w  and  others,  if  ye  believed  in  Chrift  and  his  apoftles, 
"  ye  would  believe  in  us  ;  for  they  wrote  of  us,  i.  e.  the 
*'  work  of  God  in  this  day.  But  if  ye  were  the  children 
"  of  Chrijl,  and  followers  of  him,  and  did  as  his  apoftles 
"  taught,  ye  would  do  the  works  of  Chrijl ;  but  now  ye 
"  feek  to  deftroy  the  teaching  of  thofe  who  have  taught 
"  you  the  truth,  which  we  have  received  of  the  Father. 
"  And  I  fuppofe  you  would  think  it  too  hard,  if  we  were 
"  to  fay  to  you,  as  Chrilt  did  to  thofe  who  pleaded  for  a 
"  paft  revelation — Te  are  of  your  Father  the  devil ;  and 
*'  the  lufl  of  your  Father,  ye  will  do.\  But  we  don't  wifli 
"  to  be  hard,  but  deal  tenderly  with  all  fouls,  efpecially 
"  as  long  as  we  can  feel  a  gift  for  them,  and  mercy  of 
"  God  towards  them. 

"  Chrift  told  Peter,  after  he  confefted  faith  in,  and  ac- 
"  knowledged  the  true  revelation  of  God — "  Thou  art 
"  Peter  ;  and  upon  this  rock,  I  wilt  build  my  church,"  &c. 
"  i.  e.  upon  that  fpirit,  or  revelation  in  Peter,  by  which 
"  he  fpake  :  and  I  will  give  unto  thee  the  keys  of  the  king' 
"  dom  of  heaven  :  and  whatfoever  thou  /hall  bind  on  earthf 
**  shall  be  bound  in  heaven  ;  and  whatfoever  ye  Jhall  lofe  on 
"  earth,  Jhall  be  loofed  in  heaven — (Matt.  xvi.  18,  19.) — 
"  He  alfo  told  his  difciples,  "  Whofe  foever  fins  ye  remit, 
"  they  are  remitted  ;  and  whofe  foever  fins  ye  retain^  they  are 
"retained — (John  xx.  23)  It  appears  Peter  had  the 
"  greateft  gift,  and  was  the  firft  who  had  the  lead  ;  and 
"  it  is  clear  that  the  fame  order  was  in  the  apoftolick 
"  church,  that  is  among  us  ;  and  the  fame  obedience 
"  was  required.  The  apoftle  fays — "  Remember  them 
"  that  have  the  rule  over  you."  "  Alfo,  **  Obey  them 
4i  that  have  the  rule  over  you,  and   fubmit  yourfelves." 

*  John  v.  46.  f  J°bn  8  to  4* 


21J 

**  By  the  power  and  authority  that  the  apoftles  received 
u  of  Chrift,  they  ordained  bifhops  to  prefide  over  the 
"  feveral  churches.  To  thofe  bifhops,  the  people  were 
"  exhorted  by  the  apoftles  to  be  obedient.  Remember 
•4  them,  fays  Paul,  that  have  the  rule  over  you.  Alfo,  Obey 
*4  them  that  have  the  rule  over  you,  and  fubmit  your/elves. — 
'•  There  is  ftill  fomething  of  the  fame  order  in  almoft 
u  every  church,  though  they  are  deftitute  of  the  power. 
"  Mo  ft  of  them  have  bifhops  ;  and  are  not  the  minifters 
"  of  thofe  churches,  much  ruled  by  them  ?  and  are  not 
u  the  members  of  each  church  taught,  and  much  gov- 
*•  erned  by  their  preachers  ?  Many  of  them,  if  ^hey 
"  have  no  minifter,  their  meeting  houfes  are  fhut  up, 
u  their  worfhip  is  flopped  ;  as  if  they  could  receive 
•«  teaching  and  falvation,  no  other  way  ;  and  moft  of 
"  them  believe  that  it  is  by  the  word  preached  :  then 
"  why  do  they  blame  us  for  the  fame  order  ?  The  truth 
"  is,  becaufe  it  is  in  greater  perfection,  and  that  in  the 
"  life  and  power.  According  to  the  life  and  power  their 
"  preachers  pofTefs,  fo  is  that  of  the  people.  Their 
*'  preachers  cannot  adminifter  more  than  they  have  in 
f<  poueffion,  which  is  not  fufficient  to  fave  them  or  their 
"  people  from  fin.  The  truth  is,  the  faving  gift  and 
tf  revelation  of  God,  become  loft  in  the  degeneracy  of 
"  the  apoftolick  church  ;  but  the  outward  order  was  ftill 
"  retained,  which  has  been  handed  down  by  tradition  in 
%t  the  R  omifh  church,  to  this  day  ;  from  which,  all  oth- 
*'  er  churches  have  got  more  or  lefs  of  this  fame  order. 
"  They  have  received  it  from  the  corrupt  church  of 
**  Rome,  and  not  by  revelation." 

I  replied — I  have  repeatedly  heard  the  Elders  and 
believers  fay,  that  the  komifh  church  had  the  order  of 
God  in  feveral  refpects ;  particularly  in  confeiling  fins, 
and  church  government  ;  and  becaufe  it  has  fo  near  a 
likenefs  to  our  church  in  this  refpect,  you  conclude  that 
it  received  this  order  from  the  apoftles,  and  the  form  has 
been  continued  to  this  day. 

This  is  alfo  what  the  Roman  Catholicks  have  always 

endeavoured  to  fupport.     They  fay  that  the  intention 

and  appointment  of  Chrift,  was,  that  his  followers  mould 

be  fubject  to  St.  Peter  and  his  fuccefTors ;  and  it  rauft 

T 


he  confefTed  that  much  is  to  be  found  in  the  writings  of 
feveral  of  the  apoftolick  fucceflbrs,  i.  e.  St.  Clemens,* 
Ignatius,f  Polycarp  \  Cyprian,^  and  others,  concern- 
ing the  fucceflion  of  Bifhops  from  the  apoftles  :  and  alfo, 
enforcing  and  exhorting  the  people  to  obedience  to  them  ; 
particularly  in  thofe  of  Ignatius.  If  thei'e  are  the  gen- 
uine writings  of  thofe  to  whom  they  are  afcribed,  they 
are  decidedly  in  your  favour.  But  I  may  obferve,  that 
thofe  writings,  particularly  thoie  of  Ignatius,  are  much 
difputed  by  the  learned.  It  is  believed  by  many,  that 
they  were  evidently  adopted,  if  fiot  purpofely  contrived, 
to  exalt  the  clergy,  and  fecure  to  them  all  power,  rev- 
erence, and  fubjection.  But  che  papifts  plead  for  their 
authenticity,  with  zeal  and  vehemence. 

According  to  all  the  ecclefiaftical  hiftory  (written  by 
proteftants)  that  I  have  feen,  the  government  of  the 
apoftolick  church  in  the  firft,  and  part  of  the  fecond  cen- 
tury, was  ftriclly  republican  ;  and  it  was  not  until  fome- 
time  in  the  fourth  century,  that  a  government  like  unto 
yours,  became  fully  eftablifhed. 

The  power  and  authority  of  the  bifhops  had,  from  the 
earlieft  time,  been  gradually  increafmg;  but  when  Conftan- 
tine,  the  Roman  Emperor,  embraced  (as  it  is  faid)  the 
chriftian  religion  (I  think  it  was  more  like  anti-chriftian) 
their  power  and  authority  became  greatly  augmented. 
The  bifhop  of  Rome,  now  became  the  firft  in  order,  and 
was  held  fuperior  to  all  the  other  bifhops.  In  the  fifth 
century,  he  was  called  God's  vicegerent,  and  claimed  a 
fpiritual  dominion  over  the  minds  and  fentiments  of  men. 
But  to  be  fhort,  in  the  eleventh  century,  their  power  ap- 
pears to  have  rifen  to  its  utmoft  height.  They  now  were 
called  Matters  of  the  world,  and  fathers  of  all  in  the 
church. 

Now  if  the  proteftant  hiftorians  are  correcl,  you  are 
miftaken  refpeciing  your  order  of  government  being  hand- 
ed down  from  the  apoftles,   by  a  fucceflion  of  bifhops  in 

*  Bifliop  of  Rome,  A.  D.  70.         f  Bifhop  of  Antioch,  A.  D.  105. 
i  Bifhop  of  Smyrna,  A.  D.  1 40.      §  Bifhop  of  Carthage,  A.  D.  %$fy 


219 

the  church  of  Rome  ;  for  it  appears  that  your  order  war 
not  in  the  apoftolick  age  of  the  church,  but  arofe  in  that 
of  its  degeneracy.  A  certain  author,  fpeaking  of  the 
power  of  the  Popes  in  the  eleventh  century,  fays,  "  But 
happily  that  power  is  now  on  the  decline." 

On  this  I  would  obferve,  t.hat  if  this  power  is  declining 
in  the  eaft}  it  is  riiing  in  the  weft  :  and  it  feems  that  fome 
people  in  every  age,  muft  be  opprefled  and  chaftifed  with 
a  monarchical  government,  either  civil  or  ecclefiaftical ; 
and  mankind  deprived  of  thofe  natural  and  unalienable 
rights  which  God  has  given  to  them.  We  have  only 
to  look  into  hiilory,  to  fee  its  direful  contequences. 

To  this  one  of  the  believers  faid — "  I  hope  you  do  not 
"  compare  our  harmlefs  and  innocent  Elders,  and  their 
44  power,  to  thofe  you  have  been  mentioning,  and  the 
"  power  they  pofTefTed." 

I  faid — Nay,  I  do  not,  in  their  prefent  ftate.  What 
I  have  faid,  has  only  been  to  mow  the  danger  of  inverting 
individuals  with  power,  either  in  church  or  ftate  ;  and  the 
bad  ufe  they  have  hitherto  made  of  it.  And  if  the  min- 
iftration  of  our  church  had  as  much  power  over  mankind 
as  thofe  had  to  which  I  have  referred,  I  doubt  their  long 
remaining  the  humble  people  they  now  appear  to  be. — 
I  would  not  dare  talk  to  them  with  the  freedom  I  have 
done.  I  have  reafon  for  what  1  fay,  from  their  own 
words  ;  for  Elder  John  told  me  laft  conference  at  Leb- 
anon, That  he  believed  the  day  would  come  when  crea- 
tures would  not  dare  to  difpute,  and  ftand  againft  the  gift 
of  God,  as  I  did.  Again,  as  I  have  often  heard,  The 
time  will  come  when  the  word  of  God  will  not  be  bound, 
but  will  come  fo  againft  creatures,  that  they  will  not  dare 
to  refift.  Yes,  I  fuppofe  it  will  come  as  it  did  not  long 
fmce,  when  one  of  the  believers  was  faying  fomething  in 
his  defence,  before  Elder  Ebenezer  ;  the  latter  ftamped 
iris  foot,  fpoke  fharply,  and  told  him  to  hold  his  tongue, 
he  mould  not  fpeak  a  word  ;  and  I  have  heard  of  feveral 
fimilar  inftances  of  commanding  with  much  authority  ; 
and  the  fimple  believer  trembles  at  the  word  when  fo 
fpoken.  I  think  I  fee  the  feeds  of  that  power  which  I 
have  heretofore  defcribed.  Our  firft  leaders  now  pro- 
fefs  to  be  as  high  in  power  as  the  popes  profefTed  to  b£ 


220 

in  the  fifth  century,  i.  e.  of  being  God's  vicegerents,  and 
fathers  of  all  the  church.  I  again  repeat  my  fears,  that 
you  Will  degenerate  as  other  churches  have  done. 

A  reply,  (by  Elder  Hezekiah) — "  Nay,  that  we,  and 
u  our  fucceltors,  never  will ;  for  God  has  began  a  work 
**  which  he  will  carry  on  to  his  own  glory,  and  the  fal- 
'*  vatien  of  all  who  have  faith  therein." 

I  faid — There  is  a  poffibility  of  your  being  miftaken. 
1  know  there  have  been  many,  and  they  men  of  great 
parts  and  talents,  who  have  been  as  confident  of  their 
being  right  refpecling  the  millennium,  as  you  are  ;  but- 
time  has  proved  they  were  miftaken.  Witnefs  Emman- 
uel Swedenborgh  and  his  followers  :  they  expreis  them- 
selves in  much  the  fame  language  of  aiTurance  and  thank- 
ftilnefs  as  you  do. 

The  following  are  a  few  of  their  expreflions,  from  an 
addrefs  to  the  brethren,  entitled,  "  To  thofe  that  are  call- 
ed of  Jefus  Chrift  according  to  the  new  difpenfation, 
which  he  hath  been  pleafed  to  open  in  thefe  latter  days* 
by  his  fervant  Emmanuel  Swedenborgh  :" 

"  Ye  have  caufe  to  be  abundantly  thankful  to  the 
Lord  ;  for,  that  in  thefe  laft  days,  when  darknefs  had 
covered  the  earth,  and  grofs  darknefs  the  people,  he  hath 
been  pleafed  to  raife  up  unto  you  a  great,  and  marvel- 
lous light.  The  words  of  the  prophet  are  now  alfo  ful- 
filled. There  mail  be  a  making/'  &c.  "  And  he  will 
deftroy  in  this  mountain,  the  face  of  the  covering,  call 
over  all  people ;  and  the  vail  that  is  fpread  over  all  na- 
tions. BleiTed  are  ye  ;  for  many  prophets  and  righteous 
men  have  defired  to  fee  the  tilings  which  ye  fee,  and 
have  not  ieen  them  ;  and  to  hear  thofe  things  which  ye 
hear,  and  have  not  heard  them."  But  to  be  fhort — 
"  They  are  confident  that  living  waters  are  gone  out 
from  Jertifalem,  and  that  the  Lord  is  indeed  come  in 
the  cir  uds  of  heaven  (in  his  witnefTes)  with  power  and 
great  glory." 

They  talk  of  the  vail  being  rent,  and  of  thofe  of  thi< 
new  difpenfation,  the  fecond  coming  of  Chrift,  penetrat- 
ing into  the  holy  of  holies,  entering  into  paradife,  expe- 
riencing the  light  and  joy  of  the  heavenly  fociety,  of 
the  light  of  the  moon  having  become  as  the  light  of  the. 


iii 

ftin,  having  avietf  of  theinvifible  world,  converfing  witii 
angels  aad  departed  fpirits,  (as  fome  in  our  church  pro- 
fefs)  and  a  deaKabout  the  glories  of  the  fecond  coming 
of  Chrift,  and  new  difpenfation. 

I  may  obferve,  it  was  likewife  maintained  by  Sweden- 
borgh  and  his  followers,  that  all  thofe  pafTages  in  the 
fcriptures,  generally  believed  to  iigaify  the  deftruction  of 
the  world  by  fire,  and  the  end  of  the  world,  does  not 
mean  the  deftruction  of  the  world,  but  the  deftruction, 
or  end  of  the  profeffing  chriftian  churches  of  every  de> 
fcription  ;  and  that  the  laft  judgment  actually  commenc- 
ed in  the  year  1757  (only  ten  years  difference  from  the 
time  our  church  fay  it  commenced)  from  which  time., 
is  dated  the  fecond  coming  of  Chrift. 

If  I. was  now  among  them,  inftead  of  being  among, 
you,  I  fhould  hear  much  the  fame  arguments  that  I  now 
hear,  to  convince  me  that  they  are  in  the  laft  difpenfe- 
tion,  and  only  true  church. 

I  may  juft  obferve,  that  Emmanuel  Swedenborgh  was 
a  Sweedil'h  nobleman,  and  a  man  of  extenfive  learning. 
He  had  but  few  equals.  Many  of  his  followers  were 
men  of  education ;  but  withal,  I  think  the.y  were,  and 
are  ftill  miftaken  refpecting  the  millennium. 

And  witnefs  the  Avignon  fociety  in  France  ;  their  rev- 
elations, vifions,  prophecies,  and  confidence  of  the  near 
approach  of  the  millennium  (when,  according  to  your 
faith,  it  had  commenced  above  thirty  years  before.) — ■ 
Alfo,  the  late  Richard  Brothers.  He  appears  to  have 
not  the  leaft  doubt  of  divine  revelations  to  him,  of  the 
fpirit  of  God  carrying  him  away  in  vifions,  and  of  his 
feeing  wonderful  things. 

There  were  many  who  believed  in  hira  ;  and  feveral 
men  of  talents  wrote  in  vindication  of  his  revelations  — 
The  principal  one  was  N.  Brafley  Halhed,  member  of 
parliament,  a  man  of  liberal  education,  and  who  appears 
to  have  been  finpere.  You  cannot  exprefs  your  faith  in 
your  Elders,  with  more  confidence  than  he  did  in  H. 
Brothers,  and  his  revelations. 

I  only  mention  thefe  inftances  as  fpecimens,  out  of 
many  that  might  be  collected,  to  mow  how  men  have 
been  miftaken  refpecting  this  great  point,  as  well  3s  fc> 

T2 


II  j 

many  other  refpects.  And  I  think  the  fafeft  frsrf  is  for 
us  to  conclude,  that  we  are  poor,  fallible,  erring  mortals. 
It  appears  to  me,  that  the  fcriptures  reprefent  that  in  the 
millennium,  Chrift's  coming  will  be  attended  with  fuch 
evidence,  as  not  to  admit  of  a  doubt. 

To  this,  Elder  Hezekiah  replied—"  I  don't  fee  that 
"  all  you  have  faid  of  the  faith  of  others  refpecling  the 
41  fecond  coming  of  Chrift,  and  their  being  miftaken,  op- 
41  erates  at  all  againft  us,  or  the  wrork  of  God  in  this 
•*  day  ;  but  rather  the  reverfe,  as  thereby  we  fee  how 
M  ftrong  many  have  been  in  the  faith  refpecYing  the  fec- 
•*'  ond  coming  of  Chrift.  And  faith  brings  things  near, 
*'  and  there  may  have  been  many,  who  had  fome  light 
*'  and  fenfe  refpecling  it ;  but  they  being,  as  it  were,  in 
*<  the  twilight,  they  could  not  fee  clearly  ;  and  were  mif- 
*'  taken  as  to  the  real  nature,  and  work  thereof  j  and  the 
M  manner,  way,  and  time  of  its  commencing. 

"  There  were  many  miftaken  refpecling  Chrift's  firft 
fi  coming,  before  and  after ;  but  that  is  no  reafon,  or 
*'  proof  th^t  Jefus  was  not  the  real  Chrift  promifed." 

I  faid — I  acknowledge  there  is  fome  truth  and  pro- 
priety in  what  you  have  faid  ;  but  notwithftanding,  I 
have  fuch  reafons  for  not  fully  believing,  that  1  doubt 
my  ever  being  able  to  get  over  them. 

1  mail  now  proceed  to  ftate  feveral  other  particulars 
in  the  practice  of  the  church  of  Rome,  after  its  degene- 
racy, and  fhow  that  in  all  thefe  particulars,  our  church 
correfponds  with  that. 

i.  Several  of  the  popes  and  inferior  clergy,  particu- 
larly the  monks  of  the  Romifh  church,  and  feveral  other 
characters,  in  order  to  be  honoured  and  efteemed,  and 
to  make  people  believe  they  had  a  correfpendence  and 
near  union  with  God,  and  likewife  to  induce  others  to 
believe  in  divine  revelations,  which  they  pretended  were 
made  to  them,  have  lived  retired  and  reclufe  lives,  and 
-were  feldom  feen  by  any  except  their  colleagues ;  and 
people  were  taught  and  imprefTed  with  the  idea  of  its 
feeing  a  great  honour  and  privilege  to  be  admitted  into 
their  company,  or  to  hear  them  fpeak  ;  and  when  fo  fa- 
voured, they  approached  with  figns  of  reverence  and 
humility,  even  by  kneeling  in  their  prefeacQ. 


223 

Now  to  apply  this  to  our  church — The  Mother  lives 
a  reclufe  life :  fhe  feldom  converfes  with  any,  but  thofe 
of  the  higbeft  order,  or  next  in  authority  to  her.  It  is 
true  there  have  been  inftances  of  her  viiiting  and  con- 
verfmg  with  young  believers  ;  but  when  fhe  does,  they 
are  taught  to  efteem  it  a  great  privilege.  Thus  this 
woman,  and  the  firlt  Elder,  or  Father  of  the  church,  are 
as  much  reverenced  as  ever  the  popes,  or  any  others 
were.  The  inferior  Elders  alfo  have  a  refpect  fhewn 
them,  according  to  the  order  in  which  they  itand,  and 
the  company  of  Elder  Ebenezer,  is  coniidered  as  a  priv- 
ilege, inferior  only  to  that  of  the  Mother.  The  Elders 
alfo  fuffer  kneeling  before  them  ;  and  that  this  is  wrong, 
appears  from  Rev.  xxii.  where  St.  John  was  forbidden 
to  do  it. 

2.  You  are  like  the  Romifli  church  alfo  in  the  doc- 
trine of  infallibility  ;  and  like  it,  hold  forth  the  tenets  of 
implicit  faith  in,  paffive  obedience  to,  and  non-refiftance 
of  the  Elders.  "  As  men,"  you  fay,  "  they  are  fallible, 
but  the  gifts  of  God  are  infallible  ;  (they  being  received 
by  fucceflion  from  firft  Mother,  who  received  them  from 
God*)  and  by  obedience  you  will  find  an  infallibility  at- 
tend them."  This  is  precifely  in  fubftance,  the  language 
of  the  popes.  "  As  men,"  fay  they,  u  we  are  fallible  ;f 
but  that  power  and  fpirit,  we  have  received  by  fucceflion 
from  Sc.  Peter,  are  infallible ;  and  we  are  fubject  to  the 
judgment  of  no  man." 

You  hold  that  we  muft  have  an  implicit  faith,  i.  e.  what 
you  term  a  fimple  faith  ;  believe,  becaufe  the  Elders  fay 
fo,  without  any  examination.  Paflive  obedience,  i.  e.  lay 
like  clay  in  the  hands  of  the  potter  ;  be  obedient  to  what 
we  are  taught,  whether  it  appears  right  to  us  or  not  -,% 

*  They  believe  alfo  that  thefe  gifts  have  been  continued  and 
increafed  to  the  miniftration  by  fubfequent  revelations. 

f  See  Gother's  two-fold  character  of  Popery,  page  36.  R.  Man- 
ning's (horteft  way  to  end  difputes,  page  23  to  68  ;  wherein  he 
endeavours  to  fubftantiate  the  infallibility  of  the  church. 

I  It  was  taught  in  the  Romifli  church  that  an  opinion  or  pre- 
cept m2y  be  followed  with  a  good  confeience,  when  inculcated  by 


224 

and  as  I  have  been  often  told,  u  as  you  go  forth  in  obe- 
dience, you  will  come  to  fee  what  has  been  taught  you, 
was  right ;  though  at  firft,  you  did  not  fee  it^fo.  And 
non-refiftance,  i.  e.  do  not  ftand  againft,  refift,  or  be  ir- 
reconciled  to  what  the  Elders  teach V 

3.  The  clergy  in  the  church  of  Rome  claimed  divine 
right  and  fubmiflion — the  fame  do  our  Elders  ;  and  the 
people  were  taught  implicit  obedience,  and  heard  the 
eonftant  warning  of  the  deadly  crime  of  refitting  the  au- 
thority of  their  b'fhops  ;*  we  hear  the  fame. 

4.  Private  judgment  is  not  allowed  in  the  church  of 
Rome :  it  is  virtually  denied,  that  religion  is  a  perfonal 
thing  between  God  and  a  man's  own  conscience  ;  for  the 
members  of  it  are  not  permitted  to  eKamine  and  judge, 
nor  even  think  for  themfelvesf — their  beKef  is  taught  and 
enforced — it  is  not  the  remit  of  investigation.  The  cafe 
is  the  fame  in  this  church.  Private  judgment,  the  Pa- 
pifts  fay,  has  been  the  caufeof  all  the  herefy,  or  different 
and  contradictory  opinions  and  practices  in  religion.  J — 
Much  the  fame  does  our  church  believe.  I  would  jufl 
obferve,  that  you  both  require  an  implicit  faith  and  paf- 
five  obedience  ;  but  in  order  to  have  a  rational  and  well- 
grounded  faith,  either  in  that  church  or  this,  it  is  necef- 
fary  to  have  fufficient  evidence  prefented  to  the  mind  to 
produce  that  faith.  Now  whatever  arguments  the  Pa- 
pifts  may  produce  in  fuppoit  of  their  faith,  many  of  which 

a  doctor  of  any  confiderable  eminence,  even  though  it  be  contra- 
ry to  the  judgment  of  him  that  follows  it.     Mojbeim,  vol.  iv'.f.  23d 

*  Sec  Haweis'  Church  Hift.  vol.  i%  p.  %%o. 

f  Even  thofe  of  them  who  are  the  moft  liberal  and  moderate  In 
their  fentiments,  fay,  "  All  obfcure  and  difputable  points,  fhould 
be  referred  to  the  judgment  of  thofe  whom  God  hath  appointed 
paftors  and  teachers  in  the  church ;  never  prefuming  to  contend, 
controul,  teach,  or  talk  of  their  own  fenfe  or  fancy,  in  deep  quef- 
tions  of  divinity,  but  expecting  the  fenfe  of  thefe  from  the  lips  0$ 
the  priefts,  who  fhall  keep  knowledge,  and  from  whofe  mouth  the/ 
Jhall  require  the  law.     Mai.  ii.  7." 

Gather  s  Tivo-fold  Char  after  of  Popery— page  2$? 

i  See  R.  Manning's  Shorteft  way  to  end  Difgutcs, 


225- 

are  much  ftronger  than  you  produce,  yet  how  can  I  be* 
lieve  that  they  are  the  true  church  of  Chrift,  when  it  i& 
well  known  that  that  church  has  been  a  persecuting  , 
ehurch,  and  tortured  thoufands  to  death  for  herefy,  i.  e. 
becaufe  they  did  not  relinquish,  their  reafon  and  under- 
(landing  in  matters  of  religion,  and  exerciie  an  implicit 
faith  and  paffive  obedience  ?  So  how  can  I  believe  that 
«ur  church  is  the  only  tiue  church,  when  I  have  difcov- 
ered  feveral  things  in  it  contrary  to  truth  and  right  ?— 
one  principal  thing  to  which  I  allude  is,  equivocation 
and  deception,  which  mall  be  the  fubject  of  my  next  com- 
parifon. 

5.  Forgeries  were  efteemed  lawful  in  the  Romifli 
ehurch,  or  by  the  popes  and  clergy,  on  account  of  their 
tendency,  as  they  believed,  to  promote  the  glory  of  God, 
and  to  advance  the  profperity  of  the  church  :*  and  they 
even  confidered  fraud  as  pious,  when  employed  for  that 
end  f 

I  have  caufe  to  believe  there  is  much  of  a  fimilarity 
among  you,  in  this  refpect,  to  that  of  the  church  of 
Rome.  I  have  heard  fome  of  the  believers  quote  a  paf- 
fage  of  the  apoftle  wrong,  and  underftand  it  in  a  fenfe 
which  it  is  clear,  from  the  context,   the  apoftle   did  not 

iftean,  i.  e.  Be  deceivers,  and   yet  true — 2  Cor.  vi,  8 

In  converfation,  on  this  fubjecl,  with  one  of  the  Elders* 
the  laft  time  I  was  at  Lehanon,  he  quoted  this  text  in  the 
fame  manner ;  and  likewife  referred  me  to  feveral  in- 
(lances,  recorded  in  the  old  Bible,  of  deception  being  u£ 
ed  by  the  people  of  God  in  that  day.  He  intimated  a 
propriety  in  deceiving  the  evil  fpirit  and  nature  in  man, 
m  order  to  fave  the  foul- 

I  told  him  at  laft,  that  I  had  read  fo  much  of  deceit 
•and  pious  frauds  in  the  church  of  Rome,  that  I  had  im- 
bibed a  fettled  antipathy  againft  them  ;  and  if  this  be  the 
way  and  work  of  God,  as  you  fay,  it  appears  to  me  that 
God  would  carry  on  his  work  without  our  uflng  decep- 
tion to  forward  it.    I  have  often  heard,  that  "  We  ihouldL 

*  Mofheim's  Eccl.  Hifbory,  vol.  iv.  p.  305,  eejit.  9th, 
\  Hawfiis'  HiA.  vol.  ii.  p.  290.  ' 


226 

preach  ftrong  faith,  (particularly  in  converfatron  witk 
the  people  of  the  world)  even  if  we  have  it  not;  as  by 
preaching  ftrong  faith,  or  vindicating  the  faith  accord- 
ing to  the  heft  of  our  ability,  has  a  tendency  to  ftrength- 
en  us  in  the  faith  ;  alfo,  fuch  who  are  weak  in  the  faith, 
fhonld  not  manifeft  their  weaknefs  to  any  one  but  to  the 
Elders  "  Though  we  need  not  maniteft  our  weaknefs, 
or  our  doubts  of  the  truth  of  the  faith,  which  I  have  not 
yet  done,  to  any  out  of  the  fociety,  but  I  confider,  that 
to  hold  forth  and  vindicate  points  of  faith  that  we  do  not 
in  our  hearts  really  believe,  is  deceit  and  hypocrify.  It 
is  a  fact,  ihat  there  are  many  things  we  believe,  of  the 
truth  of  which  we  are  not  certain.  But  there  are  fome 
things,  the  truth  of  which  we  are  certain  ;  one  of  which. 
is,  that  we  fhould  fpeak  the  truth  on  all  occafions,  with- 
out any  ambiguity  or  equivocation.  Give  me  the  honeji 
man,  the  candid  man,  the  man  of  truth  :  in  fuch  a  man,  ac- 
cording to  the  knowledge  he  may  pofTeis,  I  can  at  all 
times  place  the  utmoft  confidence ;  him  J  believe  to  be 
truly  a  religious  man  and  *.  man  of  God  ;  for  God  ftilejs 
himfelf  to  be  "  the  God  of  truth." 

6.  The  popes  and  clergy  of  the  church  of  Rome  alfa 
endeavoured  to  keep  the  common  people  in  ignorance, 
by  fupprefling  books*  and  learning  ;  and  debarred  them 
of  even  the  fcriptures,-f-  that  they  might  have  no  means 
of  learning  or  gaining  information  contrary  to  what  they 
were  taught  by  the  clergv.  Indeed,  it  has  been  a  max- 
im with  many,  that  the  bell:  way  to  keep^  people  in  obe- 
dience, is  to  keep  them  in  ignorance. 

They  believed  a  Chriftian  was  in  the  way  of  falvation,. 
when  he  fubmitted  to  their  doctrines,  and  yielded  unlim- 
ited obedience  to  the  orders  of  the  church.J 

*See  Prieftly's  Corruptions  of  Chriftianity,  vol.  ii.  page  Ilfc 
and  195. 

f  See  Gother's  Papifts  Mifreprefented  and  Reprcfcnted,  p.  39, 
30.  3  r- 

f  "  The  clergy,  ignorant  themfelves  and  the  patrons  of  igno- 
rance, had  no  defire  the  people  fhould  be  inftru&ed.  The  grofTer 
the  darkneis  that  enveloped  their  fuperftitious  minds,  the  e3fier 
dupes  they  were  to  their  iacerdotal  directors." 

Hawcis'  Gktrcb  ffi/1.  vol.  w./u  4x5. 


227 

"Now  T  afk,  do  not  the  leaders  of  this  church  walk  ex- 
actly in  the  fame  fteps,  as  the  Romifh  clergy  have  d  ue, 
in  this  refpeft  ?  Though  the  Elders  (and  others  in  the 
faith)  tell  people,  as  they  told  me,  (when  I  firfl  came 
among  you)  that  they  do  not  fupprefs  learning  and  books; 
yet  I  have  found  that  you  do  fupprefs  almoft  all  books. 
By  the  order,  or,  as  it  is  called,  gift  of  the  Elders,  moft 
books  are  forbidden  to  be  read.  I  never,  in  public  or  pri- 
vate, once  heard  even  the  lending  of  the  fcriptures  recom- 
mended ;  and  thofe  who  have  read,  or  do  re.td  them, 
they  muft  underitand  (as  in  the  Romifh  church)  every 
paffage  confident  with  what  they  are  taught  by  the  El- 
ders. I  know  df  ieveral  who,  foon  after  they  joined  the 
church,  have  been  counfelled  by  their  Elders  to  difpofe  of 
their  books,  and  have  accordingly  done  it.  iLlder  Eben- 
ezer,  being  at  my  home  once,  on  his  feeing  a  number  of 
books,  he  laid : 

"  Ah,  I" homas  muft  put  away  his  books,  if  he  intends 
"  to  become  a  good  believer." 

Converfing  once  with  the  Elders,  at  Cornwall,  about 
books,  they  then  endeavoured  to  perfuade  me,  that  there 
was  no  profit  in  reading.  I  faid,  I  think  I  had  better 
fpend  my  leifure  hours  in  reading  than  fleeping,  or  do- 
ing nothing  ;  and  afked  them  what  I  mould  read.  El- 
der Meacham  anfwered,  "  Almanacks  and  Spelling- 
books,"  i  e.  as  I  underftood  him,  nothing  at  all. 

I  have  heard  feveral  of  the  believers  fay  refpedHng 
reading — 

"  There  is  no  neceffity  for  believers  to  read — it  is  not 
u  of  any  advantage.  All  authors  have  been  in  the  dark  ; 
"  as  they  have  written  in  a  back  difpenfation.  Even  the 
"  fcriptures  are  no  more  than  an  old  almanack  There 
"  is  no  falvation  in  any  back  difpenfation  book — no  gof- 
"  pel  in  them.  We  muft  come  into  the  increafmg  work 
u  of  God — be  obedient  to  what  we  are  taught  by  our 
"  EMers,  that's  enough.  Herein  confifts  our  faivation, 
"  and  all  information  neceffary  for  us  to  know.  No  oc- 
V  cafion  or  neceffity  to  give  our  children  learning,  except 
"  to  read  and  write  a  little — and  even  that  they  can  do 
¥  without,  if  they  abide  amorg  the  people  of  G^d  ;  as 
c<  they  need  not  concern  themfelves  about  bufmefs  where* 


2*8 

w  in  reading  and  writing  is  neceiTary  ;  as  all  things  they 
**  ftand  in  need  of  will  be  provided  for  them  bv  the  Dea- 
"  cons,  who  have  the  care  of  temporal  concerns.  And 
•**  if  they  leave  the  way  and  people  of  God,  and  go  to 
*  the  world,  let  them  abide  by  the  confequences  of  their 
•*  obftinacy  and  folly,  in  departing  from  the  way  of  God. 
•f  As  in  fo  doing,  they  go  to  the  flefh  and  the  devil — let 
**  them  take  what  the  flefh  and  the  devil  will  give  them. 
"  For  if  they  receive  any  benefit  from  the  people  of  God, 
•'  as  learning  or  property,  they  will  then  confume  it 
"  upon  their  lufts,  and  in  the  fervice  of  Satan  ;  and  like- 
"  wife  thereby  be  more  enabled  to  ferve  him." 

So  I  mud  put  away  my  books  and  leave  off  reading, 
and  pattern  after  my  brethren  and  fitters,  to  be  in  union; 
two-thirds  of  whom,  from  year  to  year,  (efpecially  thofe 
in  church  order)  don't  take  a  book  in  their  hands,  not 
even  the  fcriptures.  Though  they  have  time  to  read, 
particularly  in  the  winter,  as  they  leave  off  work  about 
fun-iet,  wafh  th^mfelves,  and  retire  into  their  rooms; 
there  thev  fit  until  nine  or  ten  o'clock,  except  about  a 
quarter  of  an  hour  at  fupper,  and  about  the  fame  time  at 
family  meeting — they  ariie  at  four  o'clock  in  the  morn- 
ing, and  foon  aiTemble  for  worfhip — they  breakfaft  about 
day -light,  and  do  no  work  until  near  fun-rife,  in  which 
time,  morning  and  evening,  they  have  at  leaft  five  hours 
leifure — often  nodding  and  fleeping.  I  have  told  them, 
I  thought  they  had  better  fpend  their  time  in  reading  to 
one  another  fome  edifying  books.  "  Nay,  there  is  no 
gift  for  fo  doing" — they  can  do  nothing  without  a  gift. 
Keep  in  the  gift,  is  all  the  cry. 

"  Befides,  we  are  not  to  fpend  our  time  in  reading, 
"  becaufe  £  will  have  a  tendency  to  draw  the  mind  from 
"  an  attention  to,  and  confideration  on,  what  the  Elders 
**  teach ;  and  we  (hould  fpend  our  leifure  hours  in  fi- 
u  lence,  meditating  on  the  gift  of  God  received  through 
■"  them.  This  is  the  law  and  commandment — and  we 
"  muft  therein  delight,  and  meditate  thereon  by  day  and 
u  by  night,  as  David  of  old  did  on  that  gift  of  God,  or 
a  law  and  commandment,  given  to  him  by  Mofes." 

Not  long  fmce,  I  afked,  in  Seth  Wells'  family  of  young 
believers,  for  a  certain  book  they  had,   (as  I  wifhed  to 


229 

fpend  part  of  my  time  in  reading  while  I  was  there)— 
*  Oh,"  I  was  anfwered,  "  the  Elders  are  here  now — we 
•*  don't  want  books,  we  muft  pay  attention  to  what  they 
"  teach." 

Thus  it  is  evident,  that  learning  and  reading  is  not 
approved  of,  but  is  fupprefTed  ;  and  it  appears  that  the 
minift ration  believe,  as  fome  other  rulers  both  in  church 
and  ftate  have  believed,  "  That  the  eafieft  way,  or  beft 
method  to  keep  people  in  obedience,  is  to  keep  them  in 
ignorance." 

In  fhort,  by  reading  they  might  gain  much  informa- 
tion, and  then  they  might  doubt  the  truth  of  many  things 
taught  them  by  their  Elders  ;  fome  of  them  would  then 
begin  to  controvert,  and  fay  things  were  not  fo  and  fo, 
as  they  had  been  taught.  To  this  one  of  the  believers 
obferved  : 

"  Well,  if  this  be  the  confequence  of  reading,  which  I 
c;  think  it  is  likely  it  would  be,  for  it  is  believed  by  the 
"  brethren  in  general,  that  reading  is  of  no  profit,  but 
^only  tends  to  caufe  objections  and  difputations  in  the 
"  church,  (and  many  of  us  believe,  if  you  had  not  your 
"  head  fo  full  of  book-knowledge,  you  would  now  have 
"  been  a  good  believer)  then  is  not  the  miniftration  wife 
**  in  not  encouraging  reading  ?" 

I  anfwered-^-I  grant  they  are  ;  I  give  them  the  credit 
of  being  as  wife  as  many  of  the  popes  and  clergy  of  the 
church  of  Rome  were,  who  fupprefTed  all  books  written 
by  (fuch  as  they  called)  heretics ;  and  who  debarred  the 
people  from  reading  or  gaining  any  information  contra- 
ry to  what  they  taught  them. 

7.  Our  church  is  alfo  like  the  Romifh  in  its  belief  re- 
fpecting  iuch  as  depart  from  the  faith,  of  doctrines,  as 
profeiTed  by  it.  Like  the  Roman  Catholics,  you  believe 
all  are  heretic,*  in  a  greater  or  lets  degree,  who  depart 
from,  and  hold  forth  doctrines  contrary  to  fuch  as  have 
been  received  and  believed  by  the  church.  With  this 
difference  they  believe  fuch  will  be  eternally  loft ;  but 

*  "  No  perfon,"  fays  Dr.  Campbell,  "who  in  the  fpirit  of  can- 
dour adheres  to  that  which,  to  the  btft  of  his  judgment,  is  right* 
though  in  his  opinion  he  fhould  be  miftakcn,  is,  in  the  fcripturat 
Tenfe,  either  fchjfmatic  or  heretic." 
II 


230 

you  believe  there  will  be  a  time  when  the  mercy  of  God 
will  reach  them,  though  they  will  be  the  laft  of  all  the 
human  race  that  will  be  reftored. 

According  to  the  power  this  church  poiTefTes,  its  con- 
duel  towards  backfliders,  is  like  unto  the  Romiih  church 
towards  thofe  they  called  hereticks,  as  I  could  fhow  by 
a  number  of  inftances  of  unkindnefs  and  inhumanity  to- 
wards them  ;  with  which  I  fliall  never  have  union.  l£ 
they,  by  means  of  temptation  or  error  in  judgment,  have 
departed  from  the  only  true  church,  they  are  objects  of 
pity  and  compaffion,  and  we  mould  endeavour  to  reitore 
them  by  manifefting  a  fpirit  of  love  and  kindnefs ;  and 
not  drive  them  further  off  by  harm  treatment,  and  call- 
ing them  backfliders,  liars,  deceivers,  impoftors,  repro- 
bates, poor  loft  miferable  wretches  ;  darker  than  ever  be- 
fore ;  funk  below  all  God's  creation,  eternal  damna- 
tion will  be  their  portion.*  My  friends,  this  is  not  that 
mild  language  that  becometh  our  profeiTion  of  love 
and  mildnefs,  and  having  the  peaceable,  humble  fpirit 
of  Chrift  ;  but  is  jufl  like  the  fpiiit  and  conduct  of 
1'ome  of  the  ungodly,  persecuting  popes,  priefts,  and  in- 
quifiitors  of  the  Rcmifh  church,  ^0  tho'e  they  cailed 
hereticks.  In  fhort,  they  only  had  the  keys  of  the  king- 
dom ;  they  only  could  open,  and  none  others  could  fhut ; 
and  when  they  fhut,  none  others  could  open  ;  al)  were 
taught  obedience  to  the  popes  and  clergy  ;  revelation  and 
obedience  was  all  the  cry  ;  the  people  were  debarred 
from  all  means  of  information  ;  they  dared  nut  open 
their  minds,  one  to  another,  againft  any  thingthey  v>ere 
taught;  without  the  pope,  or  one  fide  of  that  line  of  order 
in  the  church,  the  people  could  not  judge,  nor  know  any 
thing  ;  they  were  fo  under  the  power  of  bigotry,  that  they 
had  no  fellowfhip,  love,  nor  charity*  for  any  out  of  the 
pales  of  that  which  they  denomitated  thecatholick  church. 
I  am  forry  I  have  cau  e  to  fay  that  in  all  theie  reipects,  cur 

*  Elder  Ebenezcr  Cooley  is  the  only  one  I  ever  heard  fay,  that 
"  Eternal  damnation  would  be  the  portion  of  thole  who  foifook 
"  the  way  of  Go  V'  There-fore,  as  I  always  undcrftood  that  the 
real  faith  of  the  church  was,  that  fuch  would  not  be  eternally  loft, 
I  concluded  he  only  cxprefied  himfclf  th.U3,  to  affright  or  terrify 
believers  againft  turning  off;  for  which  purpofe,  to  exprefs  him- 
{elf  contrary  to  his  own  faith,  I  did  not  approve. 


23I 

church  is  too  much  like  them.  Bigotry  has  been  the 
cauie  of  all  the  perfecutions  for  religious  fentiments,  that 
has  ever  been  in  the  world.  1  have  thought  that  there 
is  nothing  wanting  but  a  fufficient  number  and  power,  to 
make  my  comparisons  complete  ;  I  hope  1  am  mistak- 
en. 1  may  alfo  obferve,  that  the  do&rine  of  feveral  po- 
litical, as  well  as  eeclefiaftical  rulers,  was  al.b  fimilar  to 
yours.  They  affirmed,  that  "  God,  in  whom  is  the  dif- 
pofal  of  all  lives,  and  all  properties,  has  given  to  fome, 
as  his  representatives,  a  right  of  ruling  over  others  ;  that 
he  hath  appointed  the  hereditary  right  of  fathers  over 
families,  of  patriarchs  over  tribes,  and  of  kings  over  na- 
tions :  and  they  treated  much  concerning  the  divinely 
inherent  right  of  monarchs,  implicit  fubmifllon,  paflive 
obedience,  non-refiftance.  Alfo,  that  our  God  is  one 
God  ;  and  the  fubftitute  of  his  power  fhould  refemble 
himfelf ;  that  their  power  ought  to  be  abfolute,  unquef- 
tioned,  and  undivided  ;  that  monarchs  over  his  choien 
people,  were  of  his  fpecial  appointment  ;  and  that  their 
perfons  were  rendered  facred  by  unction,  or  the  pouring 
of  hallowed  oil  upon  them.  "  Many  mifcarriages  and 
woful  defaults  (fay  they)  are  recorded  of  Saul,  as  a 
man  ;  yet  as  a  king,  he  was  held  perfect  in  the  eyes  of 
his  people.  What  an  unhefitating  obedience,  what  a 
fpeechlefs  fubmilhon  do  they  pay  to  all  his  commands ! 
Though  he  maflacred  their  whole  priefthood  to  a  man 
in  one  day,  yet  no  murmur  was  heard  ;  no  one  dared  to 
fpeak  a  word,  and  much  lefs  to  lift  a  finger  againft  the 
Lord's  anointed." 

Thus  thefe  champions  for  monarchy,  both  in  church 
and  (late,  have  founded  their  whole  pile  of  argument 
and  oratory  on  the  divine  appointment  of  the  kingly 
government  of  the  Jews.  To  this  the  Elders  and  be- 
lievers have  repeatedly  referred.  And  in  fad,  I  believe 
a  monarchical  government  is  in  many  refpeets  the  belt. ; 
that  is,  if  the  monarch  is  really  a  good  man,  and  his  fuc- 
cefTors  continue  to  remain  fo  :  but  this  is  the  great  bar 
in  the  way,  this  knocks  it  all  in  the  head  ;  for  make  a 
man  a  monarch,  you  make  him  a  tyrant,  a  defpot,  an 
imperious,  proud,  lofty  being,  who  foon  gets  fo  high 
above  his  fellow  mortals,  that  he  apparently  forgets  that 


232 

lie  nimfelf  is  mortal,  and  looks  down  with  contempt  on 
thofe  beneath  him,  as  not  worthy  of  his  companion,  and 
only  fit  to  be  his  fervants  and  flaves.  All  men  are  ty- 
rants by  nature  ;  all  prone  to  domineer  over,  to  covet 
and  grafp  at  the  rights  of  others,  fo  ftrong  is  their  pro- 
penfity  to  ufurpation.  Therefore  dangerous  it  is  to  truft 
one  of  them  with  power,  as  fuch  who  have  been  intruded, 
have  generally  proved  traitors  ;  and  deputed  power  has 
almoft  perpetually  been  feized  upon  as  property.  "  Mon- 
archy (fays  a  certain  writer)  has  ever  been  found  to  rufh 
headlong  into  tyranny." 

America  began  to  eroan  under  the  rod  of  a  foreign 
power  ;  flie  petitioned  for  certain  privileges  and  rights, 
for  which  no  power  had  a  right  to  debar  them  ;  they 
were  not  granted  ;  me  then  declared  herfelf  independ- 
ent. This  was  a  bold  ftep  againft  the  lofty  power  of  his 
J3ritanic  majefty.  She  contended  for  liberty,  and  to  be  re- 
ieafed  from  a  foreign,  and  in  fome  refpecls,  a  defpotick 
power.  If  providence  had  not  favoured  her  caufe,  fhe 
aiuft  have  been  crufhed  in  the  attempt.  She  gained 
what  fhe  contended  for.  She  faw  the  rock  on  which 
nations  had  iplit,  the  rod  under  which  nations,  from 
time  immemorial,  had  groaned.  IShe  faw  the  confe- 
quences  of  a  monarchical  government  ;  that  it  had,  as  I 
laid  before,  been  ever  prone  to  rufh  headlong  into  tyran- 
ny. She  therefore  adopted  a  republican  government, 
under  which,  hitherto,  proiperity  and  bleffings  hath  at- 
tended. The  power  next  to  God,  is  in  the  people  ;  they 
choofe  their  rulers  ;  thofe  chofen  have  a  constitutional 
power,  with  which  they  are  obliged  to  acl  confidently, 
and  to  ftudy  the  good  cf  thofe  who  have  chofen  them  to 
their  feveral  ofHces,  and  the  good  of  the  country  at  large. 
If  all  men  are  tyrants  by  nature,  and  if  there  is  a  pro- 
per! fuy  to  ufurpation  in  all,  that  nature  and  propenfuy 
is  curbed  by  the  people.  They  cannot  become  tyrants, 
ufurp,  nor  grafp  at  the  rights  of  the  people  ;  they 
cannot  fwerve  far  to  the  right  hand  nor  to  the  left,  as 
they  have  the  publick  eye  upon  them  watching  and  cri- 
ticifmg  on  their  conduct.  Therefore  they  are  compell- 
ed, and  not  only  fo,  but  encouraged  to  do  right  ( I  mean 
in  a  publick  capacity)  as  if  they  do,  they  may  by  the  fa> 


Hi 

^otfr  of  the'  people  be  elected  again.  All  this  is  exceed- 
ingly mortifying  to  royal  elevation,  and  what  a  monarch 
cannot  bear. 

Thus  America  contains  a  free  people*  They  fit  ev- 
ery man  under  his  own  vine,  and  under  his  own  fig-tree, 
and  there  is  none  as  yet,  to  make  them  afraid — (Mic. 
iv.  4.)  They  have  got  no  one  to  bow  before,  to  adore 
and  fear  but  God  ;  and  every  one  has  the  liberty  and 
privilege  to  adore  and  feav  him  in  the  way  which  they 
believe  to  be  right,  or  confident  with  the  dictates  of  their 
confciences.  I  may  with  propriety  exclaim,  Hail ! 
America,  what  a  highly  favoured  people  under  the  blefl- 
ing  of  God,  all  in  confequence  of  a  republican  govern- 
ment. May  they  be  wife  and  virtuous  enough  to  retain  it.. 
Now  when  we  look  around  the  world,  and  fee  how  na- 
tions have  been,  and  flill  are  kept  in  ignorance,  opprefT- 
ed  and  impofed  upon  by  tyrants,  our  hearts  iliould  flow 
with  gratitude  for  thofe  unmerited  favours  we  enjoy  ; 
and  I  feel  thankful  that  I  can  thus  freely  conveife  with 
you,  and  when  I  am  at  home,  fit  in  my  houfe  in  peace, 
reading  or  writing  without  fearing  the  frowns  of  a  ty- 
rannical monarch,  or  popifh  inquifition.  The  uninform- 
ed mind  is  infenfible  of  thefe  privileges.  They  do  not 
know  what  an  excellent  government  they  are  under ; 
and  how  greatly  they  are  favoured  beyond  other  nations 
of  their  fellow  mortals.  Thus  this  new  world,  like  Ad- 
am's paradtfe,  is  now  a  bright  example  to  the  old,  who 
have  for  ages  groaned  under  a  defpotick,  and  what  is 
worfe  than  all,  a  tyrannical,  imperious,  ecclefiaftical 
government.  But  all  may  now  fee  the  effe&s  of  freedom 
and  liberty.  But  aftonifhing  to  tell,  that  under  this  be- 
nign government,  in  this  land  of  freedom,  where  the  fun 
of  liberty  fir  ft  arofe,  and  enlightened  all  with  the  bene* 

*  When  we  have  confidered  that  America  contains  millions  of 
people  who  are  in  the  enjoyment  of  freedom,  and  the  rights  of 
man  in  the  fulleft  extent,  our  bofoms  glow  with  heart-felt  fatis- 
facStion  ;  but  when  on  the  other  hand,  we  have  confidered  that 
this  highly  privileged  and  free  people  hold  thoufands,  only  be- 
caufe  they  are  of  a  dark  colour,  in  a  ftate  of  abfolute,  degraded, 
painful,  and  miferable  fUvery,  how  forrowfully  the  Jcene  is  ft* 
verfed— how  poignant  is  the  reflection. 
V   I 


234 

fits  and  advantages  thereof,  and  among  a  people  whom 
the  Lord  hath  redeemed  from  bondage,  there  are  above 
three  thouiands,  and  that  number  increasing,  who  are 
under  the  mod  abfoiute,  ecclefiafhcal  monarchy  that  ev- 
er was  on  earth  ;  and  like  Iifacbar,  who  is  called  the  afs, 
they  willingly  couch  under  it,  becaufe  they  think  that 
the  reft  is  good,  and  the  government  is  pleafant  ;  fo  they 
boT.v  their  lhoulders  to  bear,  and  become  fervants  there- 
toi— (Gen.  xlix.  14,  15.)  "  Tell  it  not  in  Gath,  pubiifh 
it  not  in  the  ftreets  of  Afkelon" — (2  Sam.  i.  20)  left  the 
uncircumcifed,  the  enemies  to  a  republican  government 
rejoice.  If  your  government  is  right,  and  the  only  true 
government  that  was  ever  appointed  and  owned  of  God, 
then  all  America  is  wrong,  and  we  are  only  fhouting 
praife  to,  and  exalting  a  Babel  of  our  own  building. 

A  reply. — "  We  know  they  are  all  wrong,  and  you 
Ci  too,  as  you  fee  and  judge  every  thing.  refpec"Hng  our 
"  faith  and  conduct,  in  a  wrong  light.  You  now  think 
"  you  have  made  it  appear  that  the  firft  Elders  are 
H  walking  in  the  fame  fteps,  and  that  their  conduct  is 
"  like  unto  thofe  ungodly  rulers  you  have  mentioned ; 
"  but  you  have  not  been  able  to  make  the  companion 
"  complete,  as  after  all  you  have  faid,  there  is  a  wide 
*'  difference  between  them  and  the  leaders,  or  firft  Elders 
"  in  this  church  ;  as  in  the  latter,  you  behold  humility 
"  and  plainnefs  in  drefs  and  living  ;  in  the  former,  pride, 
"  vanity,  pomp,  and  fplendour  ;  in  the  latter,  love  and 
"  tendernefs  ;  in  the  foimer,  hatred  and  cruelty;  our 
*g  Elders  live  the  life  of  the  gofpel  ;  thofe  monarchs  and 
"  popes  you  have  mentioned,  lived  in  fin,  and  in  every 
"  refpect,  contrary  to  the  gofpel.  Then  furely  our  El- 
"  ders  are  far  from  b^ing  like  them.  But  though  they 
"  live  the  life  of  the  gofpel,  nevertheless  you  intimate 
"  they  are  of  the  famefpirit,  and  fear  that  they  will  become  fully 
i{  so  in  fpirit  andpraflice,  as  they  tncreafe  in  number  and  power, 
u  Herein  your  fears  are  totally  groundlefs,  and  has  no 
*'  foundation  in  truth.  And  as  to  what  you  have  faid 
"  respecting"  the  firft  Elders  living  a  reclufe  life,  &c.  it  is 
"  fiirprifing  that  any  man  of  fenfe  ihould  mention  this 
ft  as  an  objeftion  againft  us.  When  I  believe  there  is 
'"  not  a  family  at  Ntfkeuna  but  what  Mother  has  been  tc> 


*35 

**  fee  ;  and  ilie  does  affociate,  and  converfe  with  the  be- 
"  lievers  as  far  as  is  necefUry  and  profitable  ;  and  all 
"  are  benefited  by  the  light  and  example  of  the  nrft  El- 
"  ders.  Befides,  mould  there  not  be  an  order  in  the 
"  church  ;  and  fhould  not  all  conform  to,  and  keep  in 
"  their  own  order,  according  to  their  feveral  gifts  and 
"  qualifications,  as  is  the  cafe  in  other  focieties,  accord- 
"  ing  to  their  order  ;  and  indeed,  with  every  thing  in  nat- 
"  ural  creation  ? 

"  In  anfwer  to  your  objection,  refpecting  kneeling  be- 
"  fore  the  Elders,  I  may  obferve,  that  it  is  not  a  com* 
"  mon  practice ;  and  what  few  mitances  there  has  been 
"  of  kneeling  before  them,  were  by  fuch  who  have  had 
"  a  long  privilege,  and  had  been  taught  the  way  of  God; 
"  and  who,  neverthelefs,  have  afterwards  acted  counter 
"  to  the  gift  and  counfel  they  had  received,  and  had  vi- 
"  olated  their  own  confciences  by  committing  fin  ;  and 
n  fuch  kneeled  before  the  Elders  only  as  expreffive  of 
°  their  humility,  repentance,  and  forrow  ;  and  not  from 
"  a  motive  of  worfhipping,  or  adoring  them.  Befides, 
"  they  do  not  kneel  before  them  as  humbling  themfelves 
"  before  men,  confidered  as  man  ;  but  before  the  gift 
"  and  power  of  God,  or  fpirit  of  Chrift,  which  they  be- 
"  lieve  dwellei-h  in  the  faints. 

"  That  paifage  of  the  revelations  you  have  quoted,  is 
"  nothing  to  the  purpofe.  You  know  that  the  Elders 
"  believe  themfelves  to  be  but  men,  and  poor,  depend- 
"  ant  creatures  ;  and  that  they  would  not  receive  any 
"  fuch  adoration  ;  and  if  it  was  offered,  they  would  iike- 
'*  wife  fay,  See  thou  do  it  not  ;  <we  are  thy  fellow  fervantt, 
"  and  thy  brethren  ;  <wor/hip  God.  There  have  been  but  few 
"  instances  of  believers  kneeling  before  them  ;  and  then 
"  only  from  the  caufe  and  motive  I  have  mentioned. — 
"  And  according  to  your  own  account  (as  I  have  under- 
"  ftood)  you  did  the  fame,  as  you  kneeled  in  the  prefence 
"  of  him  to  whom  you  firlt  opened  your  mind  ;  and  he 
"  kneeled  with  you  I  prefume  you  did  not  fo  do,  as 
"  paying  any  adoration,  or  parricular  refpect  to  h'm  ; 
"  but  in  humility  to  God  ;  aid  as  you  have  laid,  that 
"  you  might  coufefs  in  a  right  fpirit,  and  others  have 


136 

**  done  the  fame  :  this  being  the  caufe  and  motive,  you,   | 
"  or  any  reaforiable  perfon,  ought  not  to  mention  this  as 
"  an  objection  againft  our  faith. 

"  You  alfo  object  againft  us,  becaufe  we  do  not  at-  | 
c*  tend  to  human  learning,  books,  and  reading.  Inflead 
"  of  thefe,  we  wifli  to  attend  to  the  gofpel  that  will  fave 
"  us  from  our  fins.  A  foul  never  can  learn  the  way  of 
"  life  and  falvation  by  human  learning.  Books  and 
"  reading  will  never  bring  us  nearer  to  the  kingdom  of 
"  heaven.  Reading  will  never  give  us  power  over  fin, 
**  nor  fave  us  from  our  fins.  Salvation  from  fin,  fhould 
"  be  the  great  concern  and  bufinefs  of  our  lives  :  this 
"  fhould  claim  our  greateft  attention  ;  and  not  books, 
"  which  would  only  have  a  tendency  to  lead  the  mind 
<{  away  from  the  fimplicity  of  the  gofpel.  It  is  certain 
"  that  the  tiue  and  faving  knowledge  of  God,  cannot  be 
"  obtained  by  books  and  reading.  As  proof  of  this,  the 
•*  mod  learned  have  ever  differed  in  their  fentiments  on 
"  the  fubject  of  religion ;  and  many  of  them  have  re- 
"  nounced  the  chriftian  religion,  and  all  divine  revela- 
tf  tion.  Others  have  denied  the  exiftence  of  a  God,  and 
"  the  immortality  of  the  foul.  And  fome  have  read  till 
•<  they  believed  nothing  at  all  (i.  e.  become  fceptics. ) — 
'*  Truly,  according  to  the  apoftle,  many  have  ever  been 
u  learnings  and  never  have  been  able  to  come  to  the  knowledge 
"  of  the  truth — (2  Tim.  iii-  7.)  The  world,  by  this  human 
u  wifdom>  knows  not  God — (1  Cor.  i.  21.)  The  things 
"  of  God  are  hidden  from  the  wife  and  prudent  in  human 
*«  learning,  and  revealed  unto  babes — (Matt.  xi.  25.)  i.  e. 
«'  fuch  as  are  fimple,  and  willing  to  be  taught  according 
"  to  the  order -of  God. 

"  We  believe  that  human  learning,  if  kept  in  its  proper 
*'  bounds,  may  be  ferviceable  in  tranfacling  the  concerns 
"  of  this  life ;  and  on  this  account,  a  few  books  on  the 
**  arts  and  fciences,  may  be  ufeful  to  thofe  whom  they 
c<  may  concern.  We  have  no  objection  againft  geo- 
"  graphical,  and  iome  hiftorical  book< ;  but  refpetfing  our 
"  falvation,  nothing  is  neceffary,  but  to  keep  in  the  gift, 
u  and  in  obedience  to  what  we  are  taught. 

"  Rejecting  thofe  monarchs  and  popes  you  have  men- 
f*  tic-ned,  we  believe  they  received  their  power  from  th6 


237 

u  prince  of  this  world ;  and  have  acted  according  to  the 
"  fpirit  by  which  they  were  governed  Therefore,  be- 
*  caufe  unholy  men,  under  the  influence  of  an  evil  fpirit, 
**  have  imitated,  or  been  found,  in  fome  refpects,  in  the 
"  outward  order  of  God,  and  preached  fome  doctrines 
"  that  were  true,  is  it  any  proof  we  are  wrong,  becaufe 
c<  we  are,  in  fome  refpe&s,  in  the  fame  faith  and  prac- 
"  tice  ?  Does  it  furnim  any  reafons,  that  we  mould  lie 
u  under  the  cenfure  of  walking  in  their  fteps,  and  pat- 
"  terning  after  them  ?  You  might  as  well  fay  the  Pa- 
"  pifts  believe  that  God  ought  to  be  worfhipped,  and  be- 
*'  caufe  we  believe  the  fame,  therefore  we  are  like  them. 

"  You  fay  you  believe  a  monarchical  government  is 
-"  the  beft,  if  the  monarch  is  a  good  man,  and  his  fuo 
a  ceffors  fo  continue  to  remain.  You  believe  the  prefent 
"  leaders  of  the  church  are  good  men. .  They  feek  the 
*•  good,  peace,  and  happinefs  of  the  people  in  every  re- 
*'  fpect.  Therefore,  you  have  no  reafon  to  believe  but 
rt  what  their  fuccefTors  will  fo  continue  to  remain. 

"  We  hold  to  no  man  (or  woman)  ruling  as  man; 
"  but  the  fpirit  of  Chrift  in  man.  We  hold  to  no  other 
"  government  but  the  government  of  Chrift,  or  by  his 
*'  fpirit,  which  is  in  love,  tendernefs,  and  compaffirn  to- 
u  wards  all  fouls.  If  ever  the  miniftration,  therefore, 
u  deviate  from  this  principle  ;  if  ever  they  become  ty« 
*'  rannical  and  cruel,  then  may  all  the  world  exclaim 
e<  againft  them ;  as  it  is  only  the  fpirit  of  Chrift  by 
**  which  we  now  profefs  to  be  ruled  and  governed.  We 
•<  totally  renounce,  and  bear  teftimony  againft  the  leaft 
u  appearance  of  that  domineering,  ufurping,  cruel  fpirit 
"  and  power  that  thofe  monarchs  and  popes  pofTefled  ;. 
"  and  if  that  power,  as  you  fay,  is  fitting  in  the  eaft, 
"  which  we  hope  it  is,  you  have  no  caufe  to  fay,  it  is. 
"  rifmg  in  the  weft,  meaning  among  us,  as  here  is  not 
"  the  leaft  appearance  of  that  fpirit.  It  is,  therefore, 
"  unjuft  in  you,  to  compare  us  with  the  popes  of  Rome, 
"  though  we  may  be  like  them  in  fome  points  of  faith 
u  and  practice  (and  fo  is  every  church. )  It  is  unfeeling, 
'*  it  is  unkind  in  you,  fo  to  blacken  us  with  the  fpirit  of 
"  anti-chrift,  which  you  believe  they  were  governed  by, 
"  after  all  the  love,  forbearance,  tenderneis,  and  kind;- 


238 

is  nefs,  which  you  have  feen  among  the  people,  and  re* 
"  chived  from  them  yourfelf.  I  hardly  know  what  to 
w  think  of  you.  1  would  wifh  to  have  charity  for  you, 
"  and  hope  your  heart  is  better  than  your  tongue,  which 
"  the  apoftle  calls  an  uniuly  member,  and  hard  to  be 
**  brought  into  fubjeclion. 

"  There  never  was  a  people  on  earth  under  fo  kind 
€t  and  tender  a  church  government  as  we  are  ;  and  we 
*'  are  confident  it  never  will  be  applicable  in  the  fpirit 
"  of  it,  to  your  defcription  of  monarchy. 

"  Concerning  America,  we  have  nothing  againft  its 
"  government.  We  believe  providence  was  on  the  fide 
w  of  America  in  the  revolution  ;  but  why  it  was  fo,  the 
u  people  did  not  know.  In  their  conftitution  they  al- 
u  lowed  liberty  for  all  to  act  according  to  their  own  faith 
"  in  religious  matters ;  all  which,  in  the  providence  of 
<l  God,  was  to  make  way  and  room  for  the  firft.  opening 
44  and  eftabliihment  of  the  gofpel.  Thus,  according  to 
"  St.  John,  the  earth,  i.  e.  the  earthly  government,  or  a 
«*  government  of  the  fpirit  of  this  world,  helped  the  wo- 
€i  man  and  her  feed,  that  is,  the  people  of  God.  The 
u  earth  opened  her  mouth  and  fw  alio  wed  up,  or  took 
<(  away  the  power  of  perfecution—  ( Rev.  xii. )  Now  here- 
41  in  we  fee  the  wifdom  of  God  in  caufrng  our  firft  Jbl- 
"  ders  to  leave  England,  at  prefent  a  place  of  confufion, 
"  noife,  and  war,  and  to  come  to  a  land  of  peace.  You 
"  fay,  America  is  an  highly  favoured  people.  Yea,  they  are 
4i  as  the  Jews  were,  when  Chrift  came  among  them  ;  and 
"  it  is  a  pity  any  fhould  be  as  unwife  as  they  were  in  re- 
Cl  fafmg  the  gofpel  of  his  firft  appearance. 

"  You  fay,  Many  don't  know  the  privileges  they  might 
"  enjoy.  Yea,  truly,  they  do  not.  They  might,  by  be- 
"  ing  fo  highly  favoured,  as  in  having  the  true  and  liv- 
"  m8  gofpel  planted  among  them,  whereby  they  might 
"  become  faved  from  their  fins,  and  be  made  a  happy 

people. 

«*  You  fay,  *  Hail  America  !  what  an  highly  favoured 

people  !'  Yea,  they  are  fo.  But  not  altogether  in  con- 
"  fequence  of  a  republican  government — but  in  confe- 


«c 


« 


*39 

u  quence  of  the  reign  and  kingdom  of  Chrift  being  fet 
"  up  among  them,  if  they  were  wife  enough  to  receive 
"  this  go  pel  and  come  into  this  kingdom  of  peace. 

"  Then  truly  you  iay,  '  when  we  look  around  the  world 
"  and  fee  how  nations  have  been  and  itili  are  kept  in  ig- 
'*  norance,  oppreiTed  and  impofed  on  by  tyrants  and  an- 
•'  ti-chiiftian  teachers,  you  feel  thankful,'  &c.  But  we 
"  can  fay  we  feel  thankful  for  the  favours  and  privileges 
"  of  the  gofpel  we  enjoy  ;  and  that  we  can  go  forth  in 
u  obedience  thereto,  without  fearing  the  wraih  of  the 
"  anti-chriftian  powers  of  this  world.  '  The  uninformed 
"  are  infenfible  of  the  privileges'  we  enjoy,  and  know  not 
"  '  what  an  excellent  government  is  fet  up  among  them  ;' 
**  even  that  government  in  which,  according  to  prophe- 
"  fy,  the  Prince  of  Peace  was  to  have  the  government 
"  on  his  moulders;  and  we  find  him  a  true  and  a  wonder- 
"  ful  counfellor — (Ifa.  ix.  6,  7.)  They  do  not  know 
"  what  a  '  highly  favoured  part  of  the  world  they  live  in  ; 
*'  and  what  a  blefllng  and  privilege  they  might  enjoy. 
"  Thus  part  of  this  •  New  World  is  become  like  Adam's 
'•  Paradise.'  Thus  your  language  only  wants  a  little  al- 
"  teration,  a  little  fifting  and  fhifting,  and  it  would  be 
M  the  truth  ;  many  of  your  premifes  are  true,  but  your 
"  inferences  are  falfe  :  your  tongue  only  wants  a  regula- 
"  tor — it  it  was  regulated  by  the  gofpel,  your  inferences 
*'  would  be  as  true  as  your  premiies. 

11  Alter  you  have  given  a  inort  defcription  of  the  Amer- 
**  ican  government,  and  the  privileges  and  efFecls  of  free- 
**  dom  and  liberty,  you  cry  out, '  but  aftoniihing  to  tell, 
"  that  under  this  benign  government,  in  this  land  of  free- 
"  dom,  there  are  above  three  thouiand  who  are  under  the 
"  moil;  abfolute  monarchical  government  that  ever  was 
"  on  earth.'  Here  you  appear  to  be  totally  blind,  as  to 
"  feeing  the  difference  of  the  fpirit  of  this  government 
"  and  all  former  ones  ;  for  you  feem  to  infer  that  it  is 
*l  the  fame  fpint,  though  you  cautioufly  avoid  adding 
"  tyranical  and  cruel,  which  you  have  applied  to  former 
"  monarchical  governments,  both  in  church  and  ftate. 
"  As  from  the  knowledge  you  have  of  the  people  ol  God 
<£  under  thi<  government,  your  con  cience  won't  furfer 
u  you  to  make  that  addition.     We  know  that  this  is  the 


240 

<*  government  of  the  Prince  of  Peace,  whofe  yoke  is  ea- 
««  fy,  and  his  burden  is  light — (Matt.  xi.  30. )  And  it  is 
"  that  which  gives  real  freedom  and  liberty  to  the  fub- 
••  jects  of  it ;  even  a  freedom  from  fin  and  bondage  to 
"  Satan  ;  and  we  have  come  into  the  glorious  liberty  of 
"  the  children  of  God — ( Rom.  viii.  21.)    For  where  the 

*  fpirit  of  the  Lord  is  there  is  liberty-~(2  Cor.  Hi.  17.) 
**  And  we  mean  to  ft  and  faft  in  the  liberty  wherewith 
"  Chrift  hath  made  us  free — (Gal.  v.  1.)  And  you  may 
"  tell  it  in  Gath,  and  publj/Jj  it  in  the  Jlrcrts  of  AJktlon,  and 
"  all  the  towns  and  ftreets  in  America,  if  you  like,  that 

*  the  uncircumcifed  and  unacquainted  with  true  liberty 
"  and  freedom  may  know  where  to  find  it. 

"  You  fay,  *  if  we  are  right,  or  if  our  government  is  the 
"  only  tiue  government  that  was  ever  owned  of  God, 
"  then  America  is  wrong,  and  they  have  only  contend- 
"  ed  for,  and  now  are  exalting  a  Babel  of  their  own 
u  building  \  There  is  nor  never  was  any  government  own- 
"  ed  of  God, but  what  was  under  the  influence  of  his  fpirit. 
"  The  very  intent  of  government  is  to  eftablifh  and  fe- 
"  cure  peace  a;  d  order,  to  fecure  the  rights  of  all  men, 
"  and  preferve  them  from  injury  This,  fully  and  cora- 
"  pletely,  all  civil  governments  have  ever  been  defective 
u  in  ;  and  the  reafon  is,  because  th<°ir  origin  is  of  that 
<c  nature,  that  is  injurious  to  the  happineis  of  mankind,  i,  e. 
u  they  have  all  been  formed  and  contrived  in  the  will  and 
"  fpirit  of  fallen  man.  As  proof  of  this,  under  all  govern- 
u  ments,  whether  monarchical,  ariftocratic,  democratic, 
**  or  republican,  the  majority  of  the  people  have  never 
"  been  fatisfied  ;  they  have  ever  quarrelled  among  them- 
u  felves  and  with  their  rulers,  which  has  generally  ended 
"  in  the  ufurpation  of  fome  arbitrary  tyrant,  affiited  by 
"  a  body  of  military  mercenaries,  to  rule  and  opprefs  the 
"  people.  Some  fay,  that  civil  government  fhould  have 
<(  nothing  to  do  with  the  church.  True  ;  becaufe  all 
"  civil  governments  are  fo  defective  and  finful  j  and  it  is 
"  evident  that  not  any  of  thtfe  governments  are  owned 
**  of  God,  as  they  have  all,  more  or  lefs,  perfecuted  thofe 
"  who  have  had  a  meafure  of  his  fpirit  ;  and  have  flood 
"  in  direct  oppofition  to  the  increafe  of  the  government 
11  and  kingdom  of  Chrift.     It  was  the  very  fpirit  of  thefe 


&4* 

"governments,  or  the  ruling  power  and  fpirit  of  this 
"  world,  that  would  not  have  Chrift  to  reign  over  them; 
"  therefore  crucified  and  put  him  to  death  :  and  all  theie 
"  earthly  powers  are  prophefied  againft,  and  their  origin 
"  defcrihed  as  arifmg  out  of  the  eagth — (Dan.  vii  17) 
"  afcending  out  of  the  bottomlefs  pit,  &c. — (Rev.  xi.  7. ) 
•*  And  according  to  the  prophefies,  there  is  to  be  a  time 
"  when  they  are  all  to  be  deftroyed,  and  the  govcrn- 
"  ment  committed  into  the  hands  of  Chrift,  and  fattened 
"  as  a  nail  in  a  rure  place,  never  more  to  be  removed 
"  and  changed — (Ila.  xxii.  23.)  And  there  will  be  giv- 
"  en  unto  him  dominion,  and  glory,  and  a  kingdom,  that  all 
"  people,  nations,  and  languages,  /hall  Jerve  him  ;  his  domin* 
(i  ion  is  an  everlajling  dominion,  which  Jhall  not  pafs  away, 
"  and  his  kingdom  that  Jhall  not  be  defiroyed — (Dan.  vii.  14.) 
"  And  under  the  government  of  Chrift.  will  fully  be  ac- 
"  complifhed  what  hath  been  wanting  and  defective  tn 
««  ail  others ;  peace  and  order  will  be  eftabliihed  and  fe- 
u  cured,  and  men  will  not  only  be  retrained,  but  the  dii- 
"  pofition  in  them  to  injure  one  another  will  be  deftroy- 
"  ed  ;  the  rights  of  all  will  be  fecured,  not  only  their  out- 
"  ward,  temporal  rights,  but  their  right  to  the  gofpel, 
"  the  free  gift  of  the  Son,  which  will  fave  them  with  a 
"  perfect  falvation  from  every  thing  injurious  to  their 
"  peace  and  happinefs  ;  and  they  will  be  preferved  from 
*'  all  injury,  not  only  outward,  but  inward,  from  an  evil 
"  nature  and  fpirit.  This  we  experience  among  us;  and 
"  it  is  a  government  that  the  wifeft  politicians  have  nev- 
"  er  been  able  to  form,  becaufe  they  wanted  the  power 
"  over  the  evil  nature  in  man.  Neverthelefs,  it  is  necef- 
"  fary,  that  while  creatures  are  not  under  the  government 
"  of  the  fpirit  of  Chrift,  they  be  under  forne  government 
"  according  to  the  ftate  they  are  in,  and  according  to 
"  their  comprehenfions  and  underftanding  ;  and  though 
"  we  have  nothing  to  do  with  earthly  powers,  govern- 
u  ments,  and  politics,  yet  if  we  muft  fpeak  our  minds, 
'*  we  prefer  a  republican  government  before  any  other ; 
"  as  no  one  man,  in  a  ftate  of  nature,  under  the  power 
"  of  his  own  natural  propensities,  lufts,  and  defires,  Is  fit 
"  to  govern  others.  Therefore,  when  the  power  of  chooi- 
"  ing  and  refufing  rulers  is  in  the  hands  of  the  people, 
W 


242 

«*  and  the  iulers  bound  by  fome  law,  the  evil  nature  is 
"  man  prone  to  covet,  and  grafp  at  property,  to  domi- 
"  neer,  ufurp,  and  tyranize  over  others,  has  not  fuch  an 
u  opportunity  to  rife  to  iuch  an  height  as  it  has  done,  or 
"  would  do  if  not  io  bound  But  nevertheless,  it  is  all 
"  one  fide  of  the  order  of  God,  as  being  deftitute  of  the 
"  fpirit  of  Chrift,  and  is  a  babel  of  their  own  building, 
"  which  will  only  laft  for  a  time,  and  finally  end  in  con- 
"  fufion  as  it  commenced,  becaufe  it  is  all  of  the  fpirit 
**  of  this  world,  which  never  could  be  at  peace  :  and  as 
"  all  the  governments  and  kingdoms  of  this  world  have 
"  been  fet  up  and  eftablifhed  in  the  fpirit,  nature,  ftrength, 
"  and  will  of  man,  and  by  war,  and  that  often  in  the 
"  greateit  injuftice  ;  alfo,  as  that  ipirit  is  akin  to,  or  of 
"  the  nature  of  Satan,  therefore  he  has  power  over  them  ; 
"  and  it  is  impoflible  for  mankind  to  be  content  and  live 
"  in  peace  under  any  government,  fo  long  as  they  live 
"  in  fin  and  wickednefs.  This  is  the  fole  caufe  of  all 
"  the  difpute,  cf  all  the  difficulty  that  arifes  from  every 
u  quarter. 

"  Can  any  man,  that  has  the  leaft  fenfe  of  the  fpirit  of 
<c  Chrift,  believe,  that  the  preient  republican  government 
M  (which  you  and  others  extol  fb  much)  is  of  God,  or 
"  has  the  Ipirit  of  God  for  its  fupport  and  protection, 
"  when  we  fee  and  hear  how  it  is  fupported  by  pride, 
"  ftrife,  wrangling,  and  contention,  particularly  at  elec- 
"  tioneering  times  ?  The  public  papers  are  often  fraught 
"  with  all  manner  of  fcurrilous,  abulive  language,  which 
"  plainly  (hows  the  fpirit  ruling  the  people.  When  they 
a  afTemble  at  their  elections,  they  often  act  as  if  they  were 
u  influenced  by  the  fpirit  of  the  devil — and  truly  they 
"  are  influenced  by  their  evil  nature.  Is  this  the  way  to 
"  choofe  wife,  honeft,  and  judicious  men  to  take  the  helm 
"  of  government  ?  One  might  reafonably  conclude  that, 
"  a  wi  e  man  would  have  nothing  to  do  with  it,  or  would 
"  not  ferve  when  chofen  at  fuch  an  election.  Is  this  the 
"  way  to  obtain  the  approbation  and  fmiles  of  Provi- 
'*  dence,  and  draw  down  a  blefiing  on  the  rulers,  gov- 
"  ernment,  and  country  ?  And  are  thefe  the  people  that 
"  the  Lord  hath  redeemed  from  bondage,  vhen  they  thus 
"  ihow  how  they  are  ruled  and  governed  by  the  fpirit  of 


243 

u  Satan,  and  are  in  bondage  to  thistyiannical  monarch?, 
"  When  all  m  inner  of  fin  reigns  from  north  to  ibuth, 
u  and  from  eatt  to  weft,  religion  and  the  fear  of  G^d  is 

*  defpifed,  or  little  thought  of;  and  many  fins  have  now 
11  become  fathionable,  particularly  that  abominable  fin 
"  of  f wearing  and  taking  the  name  of  God  in  vain — and 
"  the  greater  fin,  as  they  have  no  inate  temptation  there- 
"  to,  and  for  which  they  have  no  excufe  ;  and  it  may  be 
"  faid,  becaufe  of  f wearing  the  land  mourneth — (Jer. 
*'  xviii.  10.)  If  they  are  an  highly  favoured  people, 
u  they  are  fo  much  the  lefs  excufable  ;  and  above  all, 
•'  according  to  their  faith,  they  live  under  the  found  of 
*'  the  go/pel,  and  with  the  advantages  of  as  much  litera- 
"  ry  knowledge  and  information  as  any  people  on  earth. 
<*  They  are  not  kept  in  ignorance  as  many  nations  are ; 
"  they  fee  and  know  the  confequences  of  fin  ;  they  know 
"  the  rock  on  which  nations  have  fplit ;  they  know  that 
"  fin  and  wickednefs  has  ever  been  the  downfall  and  ru- 
*'  in  of  nations.  But  alas  !  alas !  they  are  walking  in 
gf  the  fame  fteps,  and  it  is  likely  they  will  continue  fo  to 
"  do,  until  they  become,  like  other  nations,  ripe  for  ruin; 
Ci  when  God  will  withdraw  his  mercy  and  protection, 
€t  and  then  they  will  more  fully  experience  the  effects  of 
ct  fin,  either  by  inteftine  commotions,  a  civil  war,  or  the 
**  fcourge  of  fome  foreign  tyrannical  power,  and  then 
•*  become  a  people  who  no  longer  can  glory  in  a  repub- 
•'  lican  government,  freedom  and  liberty.  For  true  it 
"  is,  that  Right  edufnefs  exalteth  a  nation,  but Jin  is  a  reproach 
*'  to  any  people — (Pro v.  xiv.  34.) 

"  Thus  we  fee  the  (late  of  America ;  and  if  we  look 
**  abroad  among  other  nations,  what  a  miierable  fpecla- 
**  cle  prefents  itfelf !  Nations  fighting  againfl:  nations, 
•'  and  what  is  more  inconfiftent  and  deplorable,  profefT- 
"  ing  Chriftians  againfl:  Chriftians  ;  but  it  is  evident  they 
"  are  all  anti-chriftians,  they  are  of  their  father,  the 
"  devil — and  the  lufts  of  their  rath  ::  they  will  do;  -vhofe 
*'  luft  or  defire  is  to  devour  and  dtftroy  like  a  hungry 
u  lion  'eeking  for  his  prey.  If  we  look  into  cities,  there 
"  we  fee  fin,  and  all  kinds  of  wickednefs,  contention,  and 
"  confufion.     If  we  go  forth  into  the  field,  there  we  hear 

*  the  clattering  of  the  inttruments  of  war — thoufanck 


244 

M  are  killed  on  both  fides — the  groans  and  fcreams  of 
"  the  dv  ing  are  heard  !  Flight,  purfuit,  victory  eniues  ; 
*'  then  often  raviihing,  murdering,  plundering,  burning, 
M  hating,  curfing,  and  injuring  one  anuther  every  way 
"  that  lies  in  their  power  !  Look  at  the  nature  of  man- 
"  kind — fee  their  awful  depravity  !" 

My  reply — If  all  your  arguments  were  as  forcible  on 
every  other  point  of  your  faith,  as  on  moft  of  thofe  you 
have  lad  treated,  I  fhould  be  a  believer.  I  fully  unite 
with  what  has  been  faid  of  the  origin,  nature,  and  fpirit 
of  civil  government.  I  firmly  believe  with  you,  that  no 
nation  or  people,  under  any  government,  can  enjoy  per- 
manent and  uninterrupted  peace,  while  fin  or  the  princi- 
ple of  evil  prevails.  Admitting  the  world  is  in  the  loft 
iituation  you  have  defcribed,  on  account  of  the  infuffi- 
cincy  of  the  light  for  which  I  have  contended,  and  all 
other  means  it  has  had  to  prevent  it,  then  I  want  fuffi- 
cient  evidence  prefented  to  my  mind  that  the  true  and 
faving  light  now  fhineth,  and  that  you  are  enlightened 
above  all  people  that  are  or  ever  were  on  earth.  I  may 
obferve,  you  have  hitherto  pulled  down  all  fyftems,  both 
civil  and  religious,  and  I  believe  you  have  pulled  down 
feveral  falfe  things  ;  but  I  know  it  is  eafier  to  pull  down 
than  to  build  up.  True  wifdom  does  not  coniilt  fo  much 
in  difcovering  error,  as  it  does  in  finding,  exhibiting,  and 
demonftrating  the  truth.  If  you  could  as  clearly  point 
out  that  the  government  which  you  are  under  to  be  of 
God,  as  you  have  that  others  are  not,  I  mould  have  more 
faith.  When  this  point  refpecling  the  millennium  is  fuf- 
flciently  fubilantiuted,  all  ccrstrcverfy  and  doubts  (as  I 
have  faid  before)  about  other  points  of  your  faith,  will 
be  fettled  of  courfe.  But  hitherto,  on  this  fubjecl,  you 
have  given  me  little  more  than  your  bare  aiTertion  ;  it  is 
true,  you  mention  your  good  fruits,  and  utter  fome  good 
fentiments,  and  I  have  mentioned  fome  fruit  among  you, 
and  many  ideas  and  notions  of  things,  which  I  think 
are  not  good.  Your  feeing  and  being  able  to  fhow 
wherein  all  others  are  wrong,  and  have  erred,  is  no  proof 
that  you  are  right  in  every  refpeeh  Others  can  fee  and 
point  out  wherein  you  alfo  err  ;  and  I  think  one  is  al- 
snoft  as  dQevi  in  the  mud  as  the  other  is  ir 


us 

You  do  not  produce,  nor  neither  do  1  fee,  that  evidence: 
with  which  the  fcriptures  teftify,  that  the  fecond  coming 
of  Chrift  will  be  attended.  The  texts  you  quote  from 
the  fcriptures  to  prove  it  are  very  few,  and  thofe  I  do 
not  think  applicable,  viz.  "  If  they  in  ill  fay  U'.ito  you, 
behold  he  is  in  the  defert  ;  go  not  forth  ;  behold  he  is  in 
the  fee  ret  chambers — believe  it  not.  For  as  the  light- 
ning cometh  out  of  the  eaft,  and  Ihineth  even  unto  the 
weft,  fo  fh  dl  alfo  the  coming  of  the  Son  of  man  be." 
This  text  I  think  is  pointedly  againft  you. 

Another  text  I  have  often  heard  Elder  Ebenezer  quote 
when  preaching  :  "  For  wherefoever  the  carcafe  is,  there 
will  the  eagles  be  gathered  together" — Matt  xx'v.  28* 
The  carcafe  is  the  church,  die  body,  and  the  eagles  are 
the  airy,  wild  people,  who  mult  be  gathered  to  the  church. 
Now  let  us  read  the  text  according  to  the  plain,  literal 
meaning  of  it.  Where  the  dead  carcafe  is,  there  will  tfcfe 
eagles  be  gathered  together  to  devour  it.  Thefe  pre- 
dictions were  literally  fulfilled  in  the  calamities  which  be- 
fel  the  Jewiih  nation,  in  about  forty  years  after  they  cru- 
cified Chrift.  The  Jewifh  nation  was  the  carcafe,  am! 
the  Roman  armies  were  the  eagles.* 

Elder  Hezekiah  obferved — "  All  who  have  been  faith- 
"  ful  and  have  travailed  in  obedience,  have  proof  fuffi- 
"  cient  within  their  own  fouls  that  this  is  the  way  o£ 
"  God,  and  that  we  are  under  his  government.  We  ex* 
"  perience  the  prophefies  of  the  fecond  coming  of  Chrift' 
"  within  us.  We  feel  no  fpirit  or  difpoiltion  to  hurt  or 
"  injure  any  creature,  but  love  and  tendernefs  towards 
"  all  fouls.  We  feel  a  kingdom  of  peace  fet  up  within 
"  us ;  and  you  fee  there  is  an  outward  order  and  peace 
"  among  us,  fuch  as  was  never  feen  on  earth  before, 
"  which  is  the  product,  of  that  of  which  I  have  fpoken, 
*'  which  is  fpiritual  and  unfeen  by  the  carnal  eye,  therefore 
u  you  have  no  reafon  to  doubt  nor  difpute  the  truth  of 
"  this  our  teftimony." 

I  ieplied — Your  feeling  no  difpofition  to  hurt  or  in- 
jure any  creature,  but  love  and  tendernefs  towards  all,  is 

*  See  Bifhop  Newton's  Diflertations  on  the   Prophefies,  VQ.1.-& 
p.  1 8 1,    Bifhop  Pearce  on  the  DeftruCtion  of  Jerufalero, 

W    2 


no  proof  that  you  are  the  only  people  of  < .,  . 
as  tliere  have  been  and  are  many  who  can  truly  bare  tef- 
timony of  as  much  inward  experience  of  peace  as  you 
do  ;  and  1  myfelf  can  truly  fay,  1  feel  not  the  lead  dif- 
pofition  Co  hurt  or  injure  any  creature,  but  love  towards 
all  fouls,  and  would  father  fuffer  wrong  myfelf,  than 
wrong  or  injure  any  one. 

I  verily  believe  God  is  no  feclarian,  i.  e.  he  does  not 
favour  thofe  of  one  feci  or  name  more  than  others,  but 
his  mercy  is  equal  towards  all  his  creatures  ;  and  fuch 
who  fincerely  feek  him,  he  caufes  at  times  to  flow  into 
the  foul  an  unction,  which  I  cannot  defcribe,  but  which 
fills  or  fatisfies  it  completely. 

I  ftill  believe,  that  by  obedience  and  faithfulnefs  to  the 
light  that  God  gives  me,  I  may  increafe  in  that  good 
work  which  I  have  already  experienced,  and  finally  gain 
a  victory  over  all  fin,  and  in  the  end  have  an  admittance 
into  thofe  peaceable  and  heavenly  manfions,  where  1  fhali 
hear  no  more  of  lo  here,  and  lo  there,  no  more  of  feels 
and  parties,  each  one  wifhing  and  endeavouring  to  pull 
down  others  to  build  up  themfelves. 

Elder  John  Meacham  laid — "  Thomas,  you  never  will 
"  gain  a  victory  over  fin  ;  but  fin  at  times  will  have 
<;  power  over  you,  unlefs  you  receive  faith  in  the  prefent 
"  revelation  of  God  in  his  people,  and  become  obedient 
*;  to  the  gift  of  God,  one  fide  of  which  there  is  no  falva- 
%l  tion  from  fin." 

I  replied — If  all  be  true  that  you  fay,  it  appears  to 
me  it  mud  be  fomething  more  powerful  to  fully  con- 
vince me  of  it,  than  a  bare  verbal  teftimony.  It  muft. 
be  the  power  of  God — 1  muft  have  internal  evidence. 
Before  I  became  acquainted  with  thefe  people,  I  thought 
(and  which  appeared  to  me  agreeable  to  the  fcripture 
teftimony)  that  in  the  millennium,  Chrift's  coming  would 
he  attended  with  fuch  demonftrative  evidence,  that  none 
would  have  any  doubt  refpecting  it.  Therefore  I  con- 
cluded, that  all  difputations  and  arguments  about  reli- 
gion, that  has  hitherto  fo  filled  the  Chriftian  world,  would 
then  be  at  an  end  ;  for  all  would  know  the  Lord  for 
themfelves.  Alfo,  that  arguments  and  reafoning  would 
no  more  be  neceifary  to  convince  the  people  of  the  com.- 


247    * 

ing  and  finning  of  the  Sun  of  Righteoufnefs,  than  the? 
are  now  neceflary  to  convince  people  of  the  rifing  and 
Alining  of  the  natural  fun.  But  the  truth  is,  I  have  heard 
more  arguments  and  difputations,  fince  I  firftcame  to 
Nifkeuna,  than  ever  I  heard  before.  I  have  often  fat 
filent  for  hours  hearing  the  Elders,  or  others  in  the  faith, 
arguing  with  unbelievers,  and  they  with  them  :  and  I 
have  reafon  to  believe  the  Elders  have  laboured  much  in 
the  fame  manner  with  feveral  other  believers  as  well  as 
with  me.  When  I  became  fo  flrong  in  the  faith  as  to 
vindicate  your  principles  to  the  world,  and  fnow  that  this 
was  the  millennium,  there  was  no  other  way  for  me  to 
do  it  but  by  arguments  ;  in  which  I  often  failed  of  fuc- 
ceeding,  and  could  not  act  the  part  of  the  apoftle  Paul 
difputing  with  and  confounding  the  Gentiles,  (at  Corn- 
wall and  other  places)  proving  from  the  fcriptures,  that 
Jefus  is  the  Chrift,  manifefted  and  had  appeared  the  fec- 
ond  time  in  the  people  called  Shakers.  Thus,  inftead 
of  all  doubts  and  controverfy  being  at  an  end,  it  appears, 
if  your  faith  increafes,  or  this  church  becomes  popular, 
there  will  be  more  in  the  world  than  ever  before.  If  on- 
ly the  arguments  and  reafoning  that  the  Elders  and  fev- 
eral of  the  believers  have  had  with  me,  endeavouring  to 
convince  me,  and  the  controverfy  we  have  had  together, 
were  all  written,  it  would  be  a  large  volume.  Therefore, 
I  think  it  time  now  to  end.  We  have  proceeded  as  far, 
and  perhaps  farther  already,  than  has  been  profitable. 
But  I  can  truly  fay,  that  my  motive  in  plainly  opening 
my  mind  to  you,  and  making  objections  wherein  I  have 
been  diffatisned,  and  rendering  reafons  for  thofe  feveral 
objections,  has  been  for  information,  and  that  you  might 
clear  them  up  if  poflible  to  my  fatisfacYton,  and  remove 
thofe  obftacles  to  my  increafmg  in  the  faith,  out  of  the 
way,  fome  of  which  you  have  removed.  And  I  believe 
your  motive  in  bearing  with  me,  and  endeavouring  to 
convince  me,  has  proceeded  from  a  concern  (according 
to  your  faith)  for  my  good  ;  which  I  thankfully  acknow- 
ledge.    To  which  Elder  John  Meacham  faid — 

"  Thomas,  we  are   very  willing  to  agree  with  you  in 
"  ending  all  difputation." 


Elder  Hezelciah  fald — "  We  hope  you  will  not  fufTcf* 
"  any  hard  feeling  to  arife  in  your  heart  againft  us." 

1  replied — Never,  I  hope;  againft  you  nor  any  other 
people,  on  account  of  difference  in  fentiments.  I  mall 
ever  refpeft  you,  and  remember  the  time  you  fpent  with 
me,  and  your  patiently  and  calmly  bearing  with  all  my 
contradictions  and,  I  fear,  fometimes  too  harm  expreflions 
againft  you  and  the  faith  ;  and  whatever  1  have  faid  con- 
trary to  the  fpint  of  meeknefs,  I  confefs  unto  you  I  am 
forry  for ;  and  I  hope  your  love  and  good  will  for  me 
will  not  be  leflened. 

Elder  Hezekiah  replied — "  We  fhall  hold  nothing 
"  againft  you,  Thomas  ;  we  feel  nothing  but  good  will 
"  towards  you." 

I  now  was  much  afFecled,  under  a  fenfe  of  their  love 
and  kindneis — and  forry  that  I  could  not  fully  unite 
with  them — and  in  tears  I  anfwered — I  fhall  remem- 
ber and  conf?der  all  you  have  (poken.  If  you  are  only 
in  the  right  way,  I  pray  that  God  may  enlighten  my  un- 
der ftanding  and  lead  me  into  it.  We  read,  "  The  pray- 
er of  the  righteous  availeth  much  :"  you  profefs  to  be 
fo  ;  and  I  hope  you  will  pray  for  me,  and  that  your  pray- 
ers may  prevail.     I  then  left  the  room. 

Now  one  principal  reafon  of  the  Elders  bearing  fo 
much  with  me  in  all  that  pan  of  the  controverfy  I  had 
with  them,  was  becauie  it  was  the  order  for  believers  to 
open  to  the  Elders  all  their  doubts,  and  whatever  they 
were  diilatisfied  about,  or  wherein  any  one  was  irrecon- 
ciled  to  the  faith,  or  the  Elders,  in  order  that  the  El- 
ders might  folve  the  doubts  and  objections  of  believers, 
and  fatisfy  them  if  poffible.  And  I  may  obferve,  they 
bore  with  me  more  than  they  would  have  done,  on  ac- 
count of  my  uniting  with  them  in  every  point  of  faith  and 
practice,  not  diiputed  in  this  work. 

A  few  days  after  I  parted  with  the  Elders,  I  being  in 
company  with  a  few  believers,  one  of  them  faid — 

"  Soon  after  your  laft  converfation  with  the  Elders,  I 
u  being  in  company  with  them,  I  afked  them  if  you 
"  was  any  more  fatisfied  with  and  reconciled  to  the  faith ; 
*'  one  of  them  anfwered  me  thus — It  is  eafier  to  gain  a 
<l  thoufand  ignorant,  unlearned  perfons,  than  one  who  i# 


249 

w  learned  and  well  read  t  but  when  fuch  an  one  is  gain- 
u  ed,  he  is  worth  a  thouland  of  the  former  ;  and  this, 
"  they  faid,  was  one  caufe  of  their  labouring  fo  much 
"  with  you." 

I  replied — I  never  profeffed  to  be  a  learned  man,  nor 
did  I  ever  confider  myfelf  as  fuch.  It  is  but  little  learn- 
ing that  1  have.  But  can  it  be  poffible,  that  learning 
and  reading  is  efteemed  fo  highly,  that  a  learned  and 
well  read  man  is  worth  a  thoufand  unlearned,  when  I 
have  heard  fo  much  fpoken  againft  learning  and  read- 
ing ? 

The  anfwer — "  The  difficulty  that  attends  human 
"  learning  is,  that  it  hinders  creatures  from  receiving 
"  faith  ;  as  it  is  eafier  to  gain  a  thoufand  without  it,  than 
"  one  with  it,  who  can  criticife  and  raife  objections  to  ev- 
"  ery  thing  that's  offered,*  be  it  ever  fo  good.  But  if 
"  fuch  an  one  becomes  effectually  gained,  and  that  wif- 
"  dom  or  learning  becomes  refined  and  brought  into  tub- 
"  jection  and  obedience  to  the  gofpel,  then  it  becomes 
M  profitable  in  enabling  fuch,  who  poffefs  it,  to  give  a 
"  clear  account  of  the  faith,  to  convince  unbelievers,  and 
"  give  anfwers  to  objections  that  may  be  raifed  againft 
"  it ;  like  unto  the  apoftle  Paul,  who  having  more  learn- 
"  ing  than  the  other  apoftles,  was  more  able  to  vindicate 
"  the  caufe  of  Chrift,  and  prove  that  Jefus  was  the  prom- 
"  ifed  Meffiah ;  and  on  account  of  this  fervice  in  the 
"  church,  the   Elders   meant  one  is  worth  a  thoufand." 

I  replied — I  believe  it  has  been  found  to  be  the  truth 
ever  fince  the  faith  was  firft  preached,  that  it  is  eafier  to 
gain  a  thoufand  ignorant  peifons,  than  one  learned  and 
well  informed,  as  there  has  not  been  gained  one  of  the 
latter  to  a  thoufand  of  the  former,  or  that  have  continu- 
ed in  the  faith. 

One  faid — "  We  know  it  has  been  much  as  of  old, 
"  not  many  wife,  not  many  mighty,  not  many  noble  are  called, 
Ci  or  obedient  to  the  call,  becaufe  of  the^crofs.  But  God 
(t  hath  chofen  the  fooltjh  things,  the  weak,  the  unlearned  in 
"  the  world's  wifdom — ( i  Cor.  i.  26,  27.)  And  it  ap- 
"  pears  as  if  the  gofpel  was  hid  from  the  wife  and  prudent  of 
"  this  world,  and  revealed  only  unto  babes  ;  and  Chrift  thank- 
"  ed  his  Father  becaufe  it  was  fo.     Therefore,  we  fhould 


25° 

"  be  fatisfied  if  there  was  not,  nor  never  had  been  on* 
"  learned  in  th's  world's  wiidom  among  us  ;  and  thank- 
"  fui  that  we  have  not  had  that  wifdom  that  might  have 
"  rrndered  us  from  receiving  the  gol'pel,  which  I  would 
f(  not  exchange  for  all  the  learning  and  knowledge  in 
<l  the  world. 

u  The  Llders  have  underftood  that  you  had  conclud- 
"  ed  to  leave  us,  until  you  could  more  clearly  fee  the 
il  propriety  of  our  faith  and  practice ;  but  they  told  me, 
<l  that  your  faith  and  iincerity  was  fuch,  that  they  be- 
"  lieved  you  would  foon  return." 

I  replied —  They  have  mifunderftood  me,  or  you  have 
miiuiiderftocd  them.  I  do  not  mean  to  leave  the  peo- 
ple yet.  It  is  by  becoming  thoroughly  acquainted  with 
the  raith,  that  I  can  fee,  or  be  able  to  judge  of  its  pro- 
priety. If  I  leave  the  people,  I  ihali  have  but  a  fmali 
privilege  among  -hem,  and  but  little  opportunity  to  be- 
come farther  acquainted  with  their  faith  and  practice  ; 
therefore  1  mean  to  abide  with  them  until  I  am  fully 
convinced  whether  this  be  the  only  way  of  God  or  not ; 
and  by  waiting  patiently,  fome  evidence  may  be  pre- 
fented  to  my  mind,  fufficient  to  convince  me. 

One  laid — "  You  cannot  become  convinced  any  otheE 
°  way  but  by  obedience,  according  to  ChrilVs  words — 
**  If  any  man  will  do  his  will,  he  Jhall  know  of  the  doBrine^ 
"  whether  it  be  of  God" — (John  vii.  17.) 

Now  on  my  confidering  what  time  the  Elders  had 
fpent,  and  of  their  labours  with  me  in  all  our  paft  con- 
versations ;  and  knowing  how  fuhject  many  profelTed 
chriftians  are  to  get  warm  in  controverfy,  and  fuffer  a 
fpirit  to  arife  contrary  to  what  they  profefs  ;  but  not 
having  hitherto  feen  the  leaft  fymptoms  of  the  like  in 
the  Elders,  and  others  with  whom  I  had  converfed  ;  but 
they  having  always  appeared  to  bear  with  me,  and  pa- 
tiently hear  what  1  had  to  fay  ;  and  having  manifested 
thioughout,  a  meek,  mild,  and  quiet  fpirit ;  and  in  con- 
fidering of  their  love,  tendernefs,  and  good  will  towards 
me,  from  the  firft,  to  this  time  ;  I  felt  a  love  for  them, 
and  was  much  reconciled  to  them.  I  confidered  there 
were  many  things  1  believed  in  common  with  them  ; 
fpme  of  which,  I  believed  to  be  excellent  principles  j  & 


*5' 

confeffing  and  forfaking  every  thing  which  they  believ- 
ed to  be  fin,  and  living  in  love  and  unity.  I  believed  as 
Elder  Hezekiah  had  told  me,  that  the  order,  love,  and 
unity  of  the  Shakers,  exceeded  that  of  any  people,  or 
fociety  with  which  we  are  acquainted.  In  fhort,  I  be- 
lieved that  there  were  more  £ood  principles  and  practic- 
es among  them,  than  any  other  feet. 

With  refpect  to  thofe  points  in  which  I  could  not  ful- 
ly believe,  particularly  refpecting  the  millennium,  I  ad- 
mitted a  poflibility  of  my  being  miftaken,  as  thnufands 
had  been  in  oppofing  that  which,  at  laft,  proved  to  be 
right.  I  alio  confidered  that  though  they  mignt  be  like 
the  Papift  in  feveral  points  of  dottrine  ,  yet  that,  perhaps 
I  had  done  wrong  in  judging  that  their  ipirit  was  the 
fame,  according  to  their  power.  I  reflected  upon  what 
Elder  Hezekiah  had  faid,  viz.  That  I  faw,  and  judged 
things  refpecting  them,  in  a  wrong  light ;  and  that  it  was 
unkind  to  compare  their  fpirit  to  that  of  the  perfecuting 
church  of  Rome. 

I  now  took  the  fubject  of  obedience  to  the  miniftra- 
tion  into  confideration,  and  the  arguments  which  the 
Elders  had  advanced  on  that  fubject.  I  alfo  recollected 
what  I  had  read  in  feveral  authors  in  fupport  of  obedi- 
ence to  the  church.  I  now  thought  fo  favourable  of  th© 
Elders,  that  I  concluded  to  be  more  obedient.  And 
alfo  to  act  according  to  the  advice  of  a  certain  celebrat* 
ed  commentator,  viz.  «'  Thofe  that  join  themfelves  to 
Chrift,  will  join  themfelves  to  his  minifters,  and  fol- 
low them."* 

Accordingly,  the  Sabbath  after  my  laft  converfation 
with  the  Elders,  1  went  to  meeting,  with  an  intention  t© 
inform  our  Elder  Brother  Seth  Wells  after  meeting,  that 
I  was  reconciled.  Indeed,  I  felt  fo  much  fo,  that  at  this 
meeting  I  attempted  to  join  them  in  the  dance,  which  I 
had  not  done  for  feveral  months  before  ;  but  Seth  Wells 
caught  hold  of  me,  and  prevented  me,  and  (peaking  with 
a  low  voice,  he  faid,  he  wifhed  me  not  to  join  them  ia> 
labour. 

I  replied — Why  did  you  not  tell  me  before ; 

*  Matthew  Henry,  on  Acts  xii.i.  43. 


a  5* 

It  being  before  a  publick  congregation,  and  many 
fpeclators  being  prefent,  I  much  difliked  his  conduct.  I 
thought  he  might  have  told  me  when  he  law  me  taking 
off  my  coat,  which  I  had  ieldom  done  before,  but  now 
1  was  for  keeping  in  union. 

In  the  afternoon  I  met  with  them  in  their  private 
meeting,  as  ufual  :*  before  it  began,  I  did  not  open  my 
reconciliation,  Seth  having  given  me  fuch  a  repulfe,  and 
Elder  Ebenezer,  who  was  at  this  meeting,  gave  me  a 
greater.  He  fpake  as  follows,  in  a  fharp,  authoritative 
manner ;  laming,  and  whipping  me,  and  two  or  three 
more,  over  the  backs  of  others,  though  I  was  the  prin- 
cipal one  intended  : 

"  I  defire  you  would  keep  in  the  gift,  and  not  give 
"  heed  to  any  doctrines  contrary  to  the  faith  ye  have  re- 
"  ceived.  There  are  fome  among  us,  who  would  bring 
•'  herefy  and  fchifm  into  the  church.  Guard  againft  their 
"  poifoned  difcourfes,  and  hear  not  thofe  who  fay  that 
"  Chrift  can  be  prayed  unto,  and  found  in  the  defert, 
"  fecret  chambers,  and  clofets  of  your  own  hearts  ;f  for 
"  as  the  lightning  Jiiineth  out  of  the  eajl  unto  the  wefl,  fo  is 
<c  the  coming  of  Chr'ifl ;  and  where  the  car  cafe  isy  there  the 
Ci  eagles  are  to  he  gathered  together.  Confefs  your  fins,  and 
"  caft  the  filth inefs  out  of  your  hearts,  wheie  Chrift  is 
"  not,  nor  never  will  be  until  you  do  ;  and  receive  him 
"  in  the  way  that  he  doth  now,  and  ever  hath  revealed 
"  himfelf.  He  can  only  be  known  to  your  falvation  by 
*'  receiving  him  in  the  word  preached  ;  for  how  can  you 
"  hear  without  a  preacher  ?  and  how  can  any  preach,  except 
"  they  befent  ?  It  is  in  Zion  where  God  is  to  be  known, 
"  and  revealed  to  you,  by  and  through  his  miniftration  ; 
"  and  falvation  by  that  gift  and  word  of  God,  we  preach 
"  unto  you :  and  what  we  preach   unto  you   is,  to  con- 

*  In  the  forenoon  they  afTembled  in  their  public  meeting-houfe  $ 
but  iu  the  afternoon,  in  one  of  their  dweliing-houfes,  where  ipec- 
tators,  or  thofe  who  arc  not  members  of  the  fociety,  are  but  fel- 
dom  admitted. 

f  When  he  expreffed  thus,  I  thought  of  the  words  of  Chrift— 
"  When  thou  prayed  enter  into  thy  clofet,  and  pray  to  thy  Father 
which  is  in  fecret,"  &c. — Matt.  vi.  6.  Therefore,  it  appeared  to 
me  Elder  Ebenezer  pointedly  contradicted  Chrift. 


ct  fa\  and  forfake  your  fins.  DoaAj^thiiik  that  you  can 
"  aii'eH|ble  here  with  your  fins  Wvered.  I  can  fee 
"  through  and  through  you.  I  can  call  you  by  name, 
"  and  expofe  the  fins  you  have  not  confeiTed. 

"  We  know  that  we  have  the  word  of  God  j  and  we 
«c  know  that  this  is  the  way  of  God  ;  and  we  can  fay  un- 
t(  to  you,  *  thus  faith  the  Lord  ?  and  cavilers  an<£  difput- 
"  ers  can  never  overthrow  it.  There  are  fome  a::; 
«'  you,  who  believe  we  are  a  fmcere  people,  as  mai 
"  other  focieties  are.  But  we  want  no  fuch  believers 
fi  among  us,  who  believe  no  more  than  this.  There  is 
"  one  among  you,  who  fays,  others  before  us  have  been 
'*  as  confident  and  certain  respecting  revelations  to  them, 
"  and  of  the  fecond  coming  of  Chriit,  as  we  are  ;  but 
"  lime  has  proved  they  were  miftaken,  and  fo  we  may 
««  be.  This  is  the  reafoning  of  the  ferpent,  who  willies 
"  to  bring  you  under  doubts,  and  deftroy  your  faith.— 
"  Away  with  it,  for  it  will  prove  poifon  to  your  fouls. 
"  It  is  Satan  working  againft  the  gift  of  Gcd.  Be  on 
"  your  guard,  keep  in  the  gift,  and  there  you  are  fafe. 
"  For  Satan's  reafonings  are  fubtle  ;  filled  with  error, 
"  herefy,  and  poifon.  He  will  bring  forth  much  truth, 
11  and  you  are  not  able  to  judge  the  truth  from  the  er- 
**  ror,  as  by  fubtle  reafoning,  one  will  appear  as  plaufi- 
u  ble  as  the  other;  and  when  fuch  fpeak  truth,  it  is  of 
«'  no  profit,  being  one  fide  of  the  gift  cf  God.  Thcre- 
"  fore,  keep  in  the  gift ;  for  without  us,  you  can  judge 
"  nothing  ;  one  fide  of  the  counfel  of  the  mini  oration, 
"  you  are  all  in  darknefs.  (I  do  not  wifh  to  hurt  the 
"  feelings  of  any  one  in  the  faith  :  I  am  only  fpeaking 
"  occafionally.)  There  are  fome  who  will  tell  you  of 
"  their  great  experience  of  the  love  of  God  ;  but  he  that 
"  faith  he  loveth  God,  and  keepeth  not  his  commandments ,  is 
"  a  liar,  and  the  truth  is  not  in  him  ;  and  he  that  cGtnmitteib 
"  sin,  is  of  the  devil ;  fr  wbofoeytr  is  born  of  God,  doth  not 
"  commit  Jin. 

"  Some  talk  about  being  taught  by  the  fpirit  of  God, 
"  and  will  tell  you  about  the  great  experiences  and  at- 
"  tainments  of  chrillians  of  other  focieties  ;  but  Chriit  is 
li  the  way,  not  the  many  ways.  ,  There  is  but  one  way 
"  of  life  and  falvation  ;  but  one  gofpel,   and   only  falva- 


254 

P  tion  by  that  gofpel.  /Therefore,  all  talk  about  this 
*'  one  and  the  other  onev?n  that  way  or  the  other,  being 
"  taught  by  the  fpirit  of  God  unto  falvation,  is  fruitlefs 
"  and  vain.  And  there  is  Thomas  Brown,  he  experts 
"  to  be  faved  one  fide  of  the  gofpel  and  counfel  of  the 
"  miniftration,  but  he  is  deceived  ;  and  all  will  find  them- 
"  felves  in  tlje  end  deceived,  who  adhere  to,  and  believe 
"  him.  Such  as  live  in  fin,  and  are  difobedient  to  what 
"  they  We  taught,  however  wife  they  may  be,  or  great 
w  profeflion  they  may  make,  are  in  a  poor,  loft,  dark 
"  ftate.  And  fuch  as  have  had  a  privilege  among  the 
"  people  of  God,  and  afterwards  forfake  the  way  of  God, 
"  eternal  damnation  will  be  their  portion.  Such  as  go 
"  to  the  world,  and  to  backfliders,  to  inquire  about  the 
"  people  of  God,  are  one  fide  of  the  gofpel,  and  out  of 
"  the  gift.  We  have  no  union  with  fuch  conduct.  It 
"  is  deceit,  it  is  hypocrify.* 

"  I  have  not  fpoken  from  any  outward  information, 
"  but  from  the  prefent  gift  of  God.  We  wifh  all  to  keep 
"  and  abide  in  the  way  they  have  been  taught ;  in  which 
"  you  will  find  peace  and  reft  to  your  fouls  ;  and  not 
"  become  liable  to  be  toft  about  with  every  wind  of  doc- 
"  trine.  We  wifh  you  to  keep  in  Jove  and  union,  one 
"  with  another ;  as  you  can  no  farther  love  God,  and 
"  be  in  union  with  him,  than  you  love,  and  are  in  union 
"  with  the  brethren.  As  much  as  you  love  the  breth- 
"  ren,  fo  much  you  love  God  ;  and  your  love  and  union 
"  is  your  ftrength.  We  wifh  you  to  have  no  hard  feel- 
"  ings  towards  any  one  ;  but  each  one  to  examine  his  own 
"  heart,  and  mind  his  own  concerns,  and  keep  in  the  gift  : 
"  and  all  who  have  not  any  fin  covered,  and  feel  their 
"  union  to  the  way  of  God,  may  prepare  for  labour." 

Now7,  as  the  other  Elders  and  myfelf,  had  amicably 
concluded  to  have  no  more  controverfy,  (and  in  the 
morning  of  this  day  all  was  peace  and  quietnefs,  and  I 
felt,  as  I  have  faid,  much  reconciled  ;)  but  now  the  old 
controverted  fubjects  are  again  brought  up,  w7hich  was 
much  contrary  to  my  expectation.  Elder  Ebenezer  had 
often  before  fpoken  fo  pointedly  as  to  defignate  me  as 

*  I  had  converfcrd  with  fcveral  backfliders:  and  he  had  heard  i 


<*>  f  (" 


•  the  principal  object  aimed  at ;  and  I  thought  it  extreme 
ly  uncandid,  and  unjuft,  to  addrefs  an  individual  in  a 
publick  afiembly,  where  there  is  no  poiftbility  of  his  mak- 
ing a  replication,  without  a  breach  of  decorum  ;  but  as 
he  had  now  mentioned  my  name,  that  none  prefent 
might  be  miftaken  whom  he  had  implicated*  as  a  dan- 
gerous perfon  ;  and  my  mind  being  exceedingly  tried  by 
iuch  a  fudden  oppofition  to  the  ftate  it  was  in  juft  be- 
fore ;  therefore,  as  foon  as  the  believers  flopped  dancing, 
I  fpake  a  few  words,  fignifying  I  had  been  mifreprefented. 

Thus  publickly  fpeaking  of  a  perfon,  they  call  publick 
chaftifement. 

After  meeting,   I    requefled  to   fee  Elder  Ebenezer,  -A, 
which  requeft  was  not  granted.     He  fent   me  word  he  r 
was  not  well.     The  next  day  I  fent  word  to  him  again, 
that  I  wifhed  to  have  a  little  converfation   with   him,   if 
agreeable  ;  but  there  was  fome  excufe,  and  I  have  never 
had  an  opportunity  to  fpeak  with  him  fince. 

I  told  fome  believers  how  I  had  felt  reconciled,  (but 
I  told  the  Elders  nothing  about  it,)  and  that  I  knew  if 
I  had  informed  Seth,  or  Ebene2er  of  it  before  meetings, 
they  would  not  have  treated  me  thus  ;  but  now  faid  I, 
where  is  the  fenfe  of  feeling  which  they  profefs  to  have  ? 
It  appears  they  know  nothing  about  any  one,  until  they 
are  outwardly  informed. 

I  was  anfwered — "  The  Elders  may  fometimes  err. 
"  You  fhould  not  think  hard  of  Seth,  and  Elder  Ebene- 
f  zer,  for  what  they  have  done ;  they  wifh  you  well." 

There  were  fome  believers  who  were  diffatisflei  with 
thofe  proceedings  towards  me,  and  who  examined  for 
themfelves  what  they  faw  and  heard,  and  had  but  little 
faith  :  with  them  I  often  freely  converfed  concerning  the 
faith,  the  Elders,  and  their  gifts  ;  (for  this  was  the  topic 
of  converfation  at  all  times.)  Shortly  after  this  laft 
mentioned  meeting,  being  with  one  of  them,  and  thus 
eonverfmg,  about  1 2  o'clock  at  night  we  retired  into  a 
garret,  and  went  to  bed,-  and  ftill  continuing  our  con- 
verfation ;  when  about  2  o'clock,  I  heard  a  fmging  draw- 
ing on  from  a  diftance.  As  my  companion  was  then 
talking,  I  faid — Hark  !  We  lay  filent ;  when  we  both 
heard  a  fmging  exactly  like  that  which  the  brethren  ofteii. 


$ 


»  256 

fang,  which  they  called  a  folemn  fong,  apparently  pa/Ted 
over  us,  near  the  roof  of  ihe  houfe,  which  we  heard 
about  two  minutes.  It  gradually  ceafed,  by  apparently 
going  from  us,  as  it  came  on  in  drawing  nearer  to  us. — 
My  bed-fellow  allied  me  what  I  thought  of  it  ?  I  told 
him  I  knew  not  what  to  think  of  it. 

He  faid — "  Perhaps  one  of  the  brethren  have  come 
"  near  the  houfe.  and  fung,  to  make  us  believe  we  heard 
u  the  angels  fmg,  in  cnier  to  ftrengthen  our  faith." 

I  replied — I  cannot  believe  any  cf'them  would  be 
guilty  of  fueh  wicked  deception  ;  befides,  we  clearly 
heard  the  finging  over  the  houfe  ;  and  you  don't  confider 
what  a- mow  has  fallen  the  day  and  evening  paft,  it 
is  now  at  leaft|  four  feet  deep  ;  fo  that  no  one  can  walk, 
or  ride,  until  the  roads  are  trodden  ;  and  it  is  not  likely 
any  body  has  been  out  this  very  cold  night. 

He  faid — "  The  finging  might  have  been  only  in  our 
"  imaginations." 

I  replied — If  fo,  it  is  extraordinary  that  both  of  our 
imaginations  fhould  be  thus  afFecled  at  the  fame  time. — 
If  only  one  of  us  had  heard  it,  I  fhould  not  have  thought 
ftrange  of  it,  as  I  could  have  affigned  a  natural  caufe 
for  it. 

He  obferved — "  The  church  brethren  fay,  they  often 
"  hear  departed  fpirits,  or  angels  fmg  ;  and  it  may  be, 
'*  it  was  the  fame,  in  order  to  ftrengthen  our  faith." 

I  faid — Ah  !  it  may  be  this,  and  it  may  be  that,  and 
it  is  all — may  be.  I  muft  have  more  fubftantial  evi- 
dence to  ftrengthen  my  faith,  than — may  be's.  I  alfo 
may  reafonabiy  conclude,  that,  angels  or  fpirits  have 
more  wifdom,  than  to  fmg  for  us  only  a  tune  which 
conveys  not  any  information,  and  placing  a  puzzling-cap 
on  my  head,  when  it  is  loaded  with  them  already. 

A  fhort  time  after,  I  being  five  or  fix  days  with  a 
family  of  believers  (for  I  ftill  fpent  much  of  my  time 
with  them)  at  eleven  o'clock  one  night,  they  all  having 
retired  to  reft,  and  I  laying  awake  in  a  dry,  well  finifhed 
room  ;  and  in  which  was  a  ftove  and  fire,  there  fell  a 
large  drop  of  wrater  on  my  temples  :  on  examination,  I 
could  not  difcover   where  the  water  came  from.     I 


line* 


257 

One  faid — >"  Ah  !  it  is  fome  warning  for  you,  reipecl- 
**  ing  your  unbelief.'' 

I   then  affigned  fome  inconclusive  reafons    how  the 
drop  might  have  become  formed  •  in  the   room,  a:: 
falling. 

One  replied — "  Ah  !   that  is   the  way  you  render  a 
"  natural  reafbn  for  the  caufe  of  every  thing  ;  and  ft 
"  fon  away  your  faith,  and  yourfelf  out  of  the  g-v 

1804.  Fourteenth  of  March  I  took  another  journey 
td  Lebanon,  and  my  family  with  me. 

Next  day  after  we  arrived,  it  being  Sabbath  da 
wifhed  to  have  a  fight  of  thofe  in  the  higher  order  ;  and 
accordingly  I  and  my  wife  went  to  the  meeting-houfc 
where  they  aifembled.  They  were  in  much  outward 
order,  particularly  in  their  labour,  (which  is  different 
from  that  among  young  believers  ;  but  in  time  will  be 
the  fame  with  them,  as  they  improve  or  travail  as  they 
term  it,  into  church  order. )  Their  leader  fpake  a  few 
minutes  on  obedience  to,  and  keeping  in  the  gift. 

When  we  returned  from  meeting,    Elder  Hez: 
afked  my  wife  "  if  fhe  had  ever  been  to  fo  good  a  meet- 
"  ing  before." 

She  anfwered — "  Yea,  many  I  think  much  better." 

But  this  is  much  contrary  to  the  faith,  to  give  other 
profelTors,  and  their  meetings,  the  preference. 

The  next  day,  fecond  of  the  week,  I  was  requefted  by 
the  Elders  to  retire  with  them  into  a  private  room  ;  and 
after  fome  indifferent  converfation,  one  of  them  faid — 

"  Thomas,  the  gift  from  Elder  Ebenezer,  is  for  you 
"  to  confefs  all  your  fins  again." 

I  replied — That  I  can  mortiy.  and  eafily  do.  But 
then' as  J  mud  do  it  as  a  religious  aft,  I  wiih  to  feel  and 
fee  it  my  duty,  that  I  may  do  it  fincerely  ;  and  not  as  a 
mere  matter  of  form,  and  only  fpeak  with  my  tongue, 
and  not  with  my  heart. 

Elder  Hezekiah  faid — "  You  mould  immediately  clofe 
"  in  with,  and  take  right  hold  of  the  gift  that  is  for  you. 
"  This  is  your  duty  ;  and  in  giving  up  your  own  will 
fi  and  feelings  to  the  gift  of  God,  will  be  the  mod  ac- 
"  ceptable  facrifice  you  can  offer." 
x   2 


I  replied — 1  hope  I  may  have  d  Utile  time  to  Cdnfid- 
er  of  it. 

He  anfwered — "  Yea,  you  may.  We  wifli  you  to  be- 
"  gin  anew,  and  take  up  your  crpfs  in  earneft,  and  be 
"  obedient  to  the  gofpel,  and  become  a  man  of  God  ; 
"  and  not  loiter  behind  as  a  babe,  while  others  are  trav- 
"  ailing  before,  and  out  of  fight  of  you.  When,  by  this 
"  time,  if  you  had  been  obedient,  you  might  have  been 
"  as  far  advanced  as  any  of  the  ycur.g  believers,  or  more 
"  fo,  as  you  was  the  firft  that  received  a  meafure  of  faith 
"  in  this  opening  ;  and  you  might  have  been  a  help  to 
"  many  other  fouls.** 

I  afked  him  why  they  did  not  labour  with,  and  en- 
deavour to  ftrengthen  my  wife  in  the  faith  ? 

He  anfwered — "  If  you  would  become  fatisfied,  and 
"  obedient,  there  will  be  no  difficulty  with  her,  nor  your 
*l  children.  We  believe  they  would  make  good  believ- 
"  ers  ;  but  if  you  Quit  yourfelf  out,  you  will  ruin  your 
"  own  foul,  and  lead  them  in  the  way  of  ruin  with  you  : 
"  all  which,  one  day  you  will  bitterly  iepent." 

They  now  left  me  in  what  may  be  properly  termed 
the  confeffional  room,  as  it  was  a  fmall  out-houfe,  where 
the*y  convened  occafionally,  and  where  the  Elders  la- 
boured with  the  believers  ;  and  where  the  latter  opened 
their  minds.  Some  of  the  believers  called  it  the  potter's 
houfe,  i.  e.  where  the  Elders  fafhioned  and  moulded  the 
believers  anew. 

In  the  evening  Elder  Hezekiah  came  to  fee  me  again, 
and  afked  me  "  whether  1  had  concluded  to  be  obedient 
"  to  the  gift." 

I  anfwered — I  hav,e  confefTed  my  fins  feveral  times  al- 
ready ;  and  it  appears  to  me  to  be  an  idle  work,  to  tell 
you  of  what  you  know  already  ;  and  foolifh  things  that 
I  have  done  in  my  childhood,  and  time  of  my  youthful 
vanity  and  ignorance,  which  are  of  no  confequence  to 
any  creature  on  earth,  and  aie  not  worth  a  fool's  hearing. 
At  a  time  when  I  was  powerfully  convicted  for  fin,  and 
felt  myfelf  a  poor,  loft  foul,  I  begged  of  God  to  have 
mercy  on  me.     He  filled  my  foul  with   his  love.     I  felt 


259 

my  fins  forgiven.  I  then  wanted  a  thoufand  tongues  to 
prarfe  him.  And  I  this  day  verily  believe  they  are  for- 
given. 

He  replied — (i  Why  then,  did  you  ever  confefs  them 
"  to  us  ? 

I  faid — You  appeared  to  be  a  more  religious,  and  ex- 
emplary fociety,  than  any  other  I  knew  of;  and  I 
thought  it  no  evil  to  tell  what  I  had  done.  But  I  fear 
it  will  be  evil  to  continue  telling  an  evil,  idle,  foolifh 
ftory  over  and  over  again.  I  care  nothing  about  my 
fins.  They  don't  trouble  me,  and  I  am  fure  they  need 
not  concern  you  ;  and  I  wifh  to  do  as  I  read  in  the  good 
book — "  Forget  the  things  that  are  behind,  and  prefs 
forward  to  the  good  things  before." 

Elder  Hezekiah  faid — u  You  muft  choofe  your  own 
"  way,  if  you  will  not  walk  in  the  way  of  God.  And 
"  if  you  are  not  obedient  to  the  gift  in  confeffing  your 
"  fins,  you  will  be  held  in  union  with  the  people  of  God 
"  no  longer,  and  all  doors  will  be  fhut  againft  you,  both 
"  here  and  at  Nifkeuna." 

I  replied — Nay,  not  all  doors — you  are  miftaken. 
There  are  fome  believers  you  never  can  perfuade  to  fhut 
their  doors,  againft  me  ;  you  may  threaten  them  as  you 
pleafe,  it  will  be  all  in  vain.  But  I  do  not  wifli  to  do 
any  thing  to  offend  any  one,  or  caufe  any  believers  to 
fhut  their  doors  againft  me.  I  wifh  to  be  in  love  with 
them,  and  if  they  were  all  to  fhut  their  doors  againft  me, 
if  I  had  ten  thoufand  1  would  open  all  to  them  ;  and  if 
any  of  them  were  hungry,  1  would  feed  them  ;  if  thirf- 
ty,  I  would  give  them  drink  ;  thofe  of  them  who  are 
ftrangers  to  me,  as  well  as  thofe  I  am  acquainted  with, 
I  would  take  in  and  entertain  them  as  well  as  I  could  ; 
if  they  were  naked,  I  would  clothe  them  ;  if  they  were 
fick,  I  would  nurfe  them  ;  if  they  were  in  prifon,  I  would 
vifit  them — Matt.  xxv.  Thus  would  I  return  good  for 
evil.  And  the  many  believers  that  have  been  to  my 
houfe,  from  time  to  time,  have  reafon  to  believe  that 
thus  would  1  do  unto  them  ;  not  fhut  my  doors  againft 
them,  and  ufe  them  or  any  others  unkind,  becaufe  they 
believe  not  as  I  do.  Never,  never  ;  O,  God  forbid  that 
I  mould  be  of  fuch  a  fpirit.     Oh  !  Elder  Hezekiah,  how 


26o 

much  your  lafl  fentence  favours  of  perfecution  !  Can  it 
be  poiTible  you  mean  what  you  fay  ?  You  may  depend 
on  it,  I  cannot  forget  it  very  foon.  Turn  me  out  of 
your  houfes,  and  fhut  your  doors  againft  me  becaufe  I 
can't  believe  as  you  do,  or  becaufe  I  confcientioufly  can- 
not do  what  you  defire  of  me.  So  the  Boftonians,  thofe 
pretended  Chriftians,  fhut  their  doors  againft  the  Qua- 
kers, who  had  to  wander  in  the  woods  until  fome  were 
almoft  ftarved  to  death.  What  for  ?  why  becaufe  they 
confcientioufly  could  not  conform  to  what  thofe  pretend- 
ed Chriftians  required  of  them,  or  do  any  thing  to  which 
they  felt  an  inward  reluctance  ;  and  becaufe  they  con- 
fcientioufly believed  that  no  religious  performances  were 
acceptable  to  God  unlefs  done  as  moved  thereto  by  his 
fpirit,  or  at  leaft  unlefs  they  felt  a  free  and  willing 
mind. 

Elder  Hezekiah  faid — "  You  mould  not  let  your  mind 
"  run  on  in  fuch  a  manner,  but  labour  to  get  hold  of  the 
"  gift  that  is  for  you." 

I  was  now  brought  under  a  trial ;  for  I  muft  either  be 
obedient  to  the  gift,  or  be  fhut  out,  which  I  was  loth  to 
be,  as  I  wifhed  to  have  a  further  privilege  among  them, 
to  prove  whether  they  were  the  only  people  of  God  or 
not ;  as  yet  I  was  not  fully  fatisned,  thinking  it  might 
be  poilible  that  they  were  what  they  profeffed  to  be  ; 
and  I  thought  it  would  be  wrong  for  me  to  leave  them 
•unlefs  I  was  fully  convinced  that  this  was  not  the  only 
way  of  falvation.  Befides,  after  a  long  and  agreeable 
acquaintance  and  clofe  fiiendfhip,  which  had  fubfifted 
and  been  uninterrupted  between  me  and  many  individu- 
als of  the  fociety,  the  thought  of  having  thofe  whom  I 
loved  and  efteemed  fhut  their  doors  againft  me,  was 
more  than  1  could  bear.  It  caufed  a  griefs  and  gave 
me  feelings  that  were  truly  poignant  and  diftreffing. — 
This  was  the  principal  caufe  why  I  was  fo  loth  to  leave 
the  fociety. 

I  fhall  now  proceed  with  my  narration.  In  the  even- 
ing, being  concerned  and  troubled  in  mind,  I  ate  no  fup- 
per,  neither  did  I  eat  any  thing  for  near  three  days  af- 
ter ;  during  moft  of  which  time  I  continued  alone  in  the 
aforementioned  room. 


i6i 

The  fecond  day  of  my  retirement,  third  day  of  the 
week,  Elder  Hezekiah  vifited  me  two  or  three  times, 
counfelling,  interceding,  and  perfuading  me  to  be  obe- 
dient unto  the  gift ;  and  told  me  it  was  the  wicked,  car- 
nal nature  in  me  that  caufed  me  to  (land  againft  the  gift 
of  God,  and  hindered  me  from  obedience  thereto.  I 
faid,  I  know  not  what  to  think  of  you  ;  when  I  firft  came 
among  you  and  confefled  my  fins,  you  told  me  then — 
"  If  at  any  time  hereafter  I  felt  defirous  to  open  my 
u  mind,  I  would  have  the  privilege  fo  to  do  ;  and  it  was 
<;  then  as  I  felt  and  flaw  to  be  my  duty.  It  was  then 
"  told  me  to  act  up  to,  and  according  to  the  light  I  had 
"  from  God.  It  was  then  the  fecret  operations  of  the 
"  fpirit  and  word  of  God  in  my  heart  you  recommend- 
"-ed  me  to.  It  was  then,  the  gofpel  don't  bind  crea- 
'*  tures,  but  gives  liberty  to  act  our  faith,  feelings,  and 
"  mind,  in  matters  that  are  not  finful.  It  was  then,  ac- 
u  cording  to  the  light  given  us,  and  that  no  more  is  re- 
"  quired  of  creatures  than  what  is  made  known  to  them 
"  to  be  their  duty." 

Now  it  is  not  my  faith,  but  your  faith  ;  now  it  is  not 
as  I  feel,  but  as  you  feel  for  me  ;  now  it  is  no  more  act- 
ing according  to  my  light,  but  your  light ;  no  more  now 
looking  to  the  fpirit  and  word  in  my  heart,  as  you  once 
told  us  at  Cornwall,  but  the  outvfrard  declarative  word 
you  fpeak.  No  longer  now  do  you  fay,  "  The  gofpel 
don't  bind  creatures ;"  for  I  am  bound  to  do  what  I  can- 
not fee  or  feel  it  my  duty  to  do,  or  elfe  I  rauft  be  call 
off  and  all  doors  fhut  againft  me.  I  have  no  liberty  now 
to  aft  my  faith,  but  I  mud  acl  your  faith,  or  elfe  abide 
by  the  dread  decifion  of  anathema  maranatha.  Once  I 
was  told,  it  was  only  the  continued  commiflion  of  fin  and 
violation  of  confcience  that  fhut  any  out  of  union  ;  but 
now  I  am  to  be  fhut  out  for  not  violating  my  confcience 
and  doing  that  which  I  fear  will  be  fin.  And  I  am  now 
required  to  do  what  is  not  made  known  to  me  to  be  my 
duty — ail  diametrically  oppoiite  to  the  doctrine  preach- 
ed at  firft.  But  I  forgot  that  I  propofed  to  drop  all  con- 
troverfy,  with  which  you  agreed — excufe  me  for  thus 
opening  a  door  for  it  again, 


262 

He  replied — "  We  have  anfwered  all  thefe  ieemin£ 
"  contradictions  fufficiently  heretofore,  and  you  do  wrong' 
"  to  let  your  mind  run  on  things  that  don't  concern  your 
"  prefent  calling.     We  wifh  you  to  be  wife  and  labour 
"  in  your  mind,  to  be  united  to  the  prefent  gift."  • 

I  told  him,  I  believed  I  would  go  home  ;  and  that 
probably  I  might  feel  willing  to  open  my  mind  fome- 
time  hereafter. 

I  was  anfwered — "  Now  is  your  accepted  time,  and 
"  now  is  the  day  for  you  to  come  into  the  way  of  falva- 
*:  tion.  If  you  are  not  obedient  to  the  prefent  gift  of 
"  God,  you  may  never  have  the  offer  and  privilege  of 
"  the  gofpel  again  ;  and  you  will  fink  below  the  wrck- 
u  edeft  and  mod  loft  creature  on  earth,  who  never  had 
*'  the  offer  of  the  gofpel.  1  think  it  is  likely  you  will 
?  come  to  nothing,  and  be  *  poor  creature,  like  many 
"  others  who  have  turned  their  backs  on  the  way  of  God. 
**  And.  you  will  not  be  able  totally  to  loofe  your  faith  ; 
"  the  impreflion  it  has  made  on  your  mind  will  abide, 
"  and  it  will  be  your  torment  as  it  hath  been  to  others, 
"  who  have  turned  off — and  it  will  be  your  and  their 
"  torment  in  hell  1  What  a  pity,  when  you  might  be- 
"  come  a  bright  man  in  the  gofpel.  I  have  known  fome 
"  who  have  loft  their  fenfes,  who  have  wandered  about 
M  day  and  night,  and  did  not  know  where  they  were,  or 
*'  what  they  were  doing.  I  have  alfo  known  fome,  and 
"  heard  of  many,  that  have  come  to  an  unhappy  end." 

He  told  me  a  ftory  of  a  certain  man  who  had  left  the 
people,  and  at  laft  was  drowned  in  a  certain  lake.  Con- 
iiderable  more  was  faid  about  the  danger  and  confe- 
quences  of  (landing  againft  the  gift  of  God  ;  and  the 
loft,  dreadful  ftate  of  thofe  who  left  the  way  of  God  ; 
which  I  have  heard  the  Elders  and  others  in  the  faith 
talk  of,  from  time  to  time,  enough  to  drive  or  fcare  fome 
people  into  the  faith  and  obedience,  or  make  them  dif- 
tra&ed,  which  has  been  the  cafe  with  fome  poor,  difobe- 
dient  creatures.  Many  wonderful,  lamentable  ftories  I 
have  heard  about  poor  backfliders  ;  but  I  believe  that 
the  Lord  will  have  more  mercy  on  them,  than  his  pro- 
feifed  people. 


263 

1  told  him,  it  would  be  a  droll  ftory  for  me  to  tell  the 
world  that  I  was  turned  off,  difowned,  and  all  doors  fhut 
againft  me  becaufe  I  would  not  confefs  my  fins  the  fourth 
time. 

He  anfwered — "  Tell  them  the  true  caufe,  that  you 
u  would  not  take  up  your  crofs  and  be  obedient  to  the 
!"  order  of  God  among  his  people — tell  them  this  !" 

I  replied — Yea,  I  will  tell  them  this,  and  more.  For 
If  I  undertake  to  tell  the  world  any  thing  about  it  I  will 
hot  tell  them  half  a  ftory,  but  give  them  a  true  and  full 
account  of  all  matters  that  have  tranfpired  from  firft  to 
taft,  and  they  may  judge  for  themfelves  whether  you  are 
the  people  of  God  or  not.  And  if  I  leave  you,  it  is  not 
unlikely  but  that  1  may  write  the  wonderful  religious  life 
I  have  had  among  you  ;  and  if  I  was  to  do  fo,  I  expect 
I  fliould  be  treated  by  you  as  you  have  treated  feveral 
others  who  have  left  you,  i.  e.  you  would  call  me  an  im- 
poftor,  liar,  &c. 

He  replied — "  I  fuppofe  you  will  endeavour  to  juftify 
£  yourfelf  in  condemning  the  way  and  people  of  God." 

1  anfwered — Nay,  that  mail  never  be  my  motive,  ei- 
ther to  juftify  myfelf  or  condemn  any  ;  but  if  I  was  to 
do  any  thing  in  that  way,  I  think  I  would  endeavour  to 
give  a  true  ftatement,  without  any  colouring  on  one  fide 
or  the  other,  and  leave  all  to  draw  their  own  conclufions, 
or  judge  as  they  think  right. 

He  replied — "  The  world  in  their  loft  dark  ftate,  are 
I  not  able  to  judge  of  the  way  and  people  of  God.  But 
"  if  you  ever  write  any  thing  againft  the  church,  you 
"  will  finally  fhut  yourfelf  out  in  this  world,  and  you 
"  will  have  hard  getting  back  in  the  world  of  fpirits  ; 
**  you  will  have  to  pafs  through  inexprefiible  fufferings 
"  before  you  will  be  reftored." 

I  faid — What  fignifies  talking  about  what  I  have  no 
thoughts  or  intentions  of  doing ;  as  1  defire  to  abide 
with  you,  if  you  be  the  people  of  God.  And  as  to  the 
other  world,  the  Lord  only  knows  how  it  will  be  with 
us.  We  poor  creatures  can't  judge  truly  about  this 
world,  that  we  lee  and  are  acquainted  with,  much  lefs  a 
world  we  never  faw.  We  do  not  know  how  our  fouls 
came  into  our  bodies,  nor  what  they  are,  much  lefs  wl^rh- 


264 

er  they  go.  But  I  believe  there  is  a  good  and  merciful 
God,  who  will  take  care  of,  and  have  mercy  on  his  poor 
creature  man.  But  if  he  has  no  more  mercy  on  us  than 
we  have  on  one  another,  it  is  a  pity  that  ever  we  were 
born.  But  I  ever  wifh  to  act  according  to  thofe  ever 
worthy  to  be  remembered  lines  of  the  poet, 


"  That  mercy  I  to  others  JJjow, 
"  That  mercy  Jhotc  to  me." 


We  had  but  little  more  converfation,  as  I  felt  fo  ex- 
ercifed  and  tried  in  my  mind  I  was  not  difpofed  to  talk, 
hut  defired  filence  and  retirement.  The  fourth  day  of 
the  week  my  trouble  and  concern  of  mind  was  much 
greater.  I  walked  the  floor  moft  of  the  time,  weeping 
(and  wetting  my  handkerchief  with  tears,  and  repeated- 
ly drying  it  by  the  ftove)  and  praying  to  God  that  he 
would  be  pleafed  to  enlighten  my  mind,  and  give  me  a 
fenfe  of  my  duty,  and  fhow  me  whether  this  was  the  on- 
ly way  of  life  and  falvation.  Walking  the  floor,  weep- 
ing, and  often  wringing  my  hands  and  repeating  fhort 
ejaculatory  prayers,  as,  O  Lord,  if  thefe  by  thy  people, 
fufFer  me  not  to  leave  them.  O  Lord,  if  this  be  the  only 
way  of  life  and  falvation,  open  thou  mine  eyes  to  fee  it ; 
be  pleafed  to  give  me  a  fenfe  of  it.  O  Lord,  if  I  am  in 
darknefs,  difperfe  the  darknefs  :  break  in,  O  Lord,  break 
in  with  thy  light  and  life  in  my  foul  ;  "in  thy  light  I 
fhall  fee  light ;  O  fend  out  thy  light  and  thy  truth,  let 
them  lead  me."  O  Lord,  have  mercy  on  me ;  "  Look 
thou  upon  me,  and  be  merciful  unto  me  ;  order  my  fteps 
aright,  O  Lord,  and  let  not  any  iniquity  have  dominion 
over  me."  I  am  caf]^  down,  and  my  heart  is  almoft  bro- 
ken ;  but,  O  God,  thou  haft  promifed,»"a  broken  and 
contrite  heart  thou  wilt  not  defpife."  Hear  my  prayer, 
O  Lord,  and  be  pleafed  to  teach  me  what  I  muft  do. 
But  I  could  receive  no  other  anfwer  but  this,  which  fev- 
eral  times  feelingly  ran  through  my  mind,  "  I  have  al- 
ready fhewed  unto  thee  the  way,  walk  thou  in  it,"  i.  e. 
what  1  had  experienced  before,  and  once  fmce  I  faw  thefe 
people,  as  my  mind  immediately  received  that  imprel- 
ilon. 


■5 

In  the  afternoon,  Elder  Hezekiah  came  in,  and  after 
fitting  filent  awhile,  (feeming  loth  to  fpeak,  feeing  the 
ftate  I  was  in)  he  faid — 

"  Thomas,  Elder  Ebenezer  defires  me  to  inform  you, 
*'  of  a  fpecial  gift*  he  has  for  you  ;  which  is,  if  you  do' 
"  do  not  confefs  your  fins  in   obedience  to  the  gift  of 
"  God,  all  the  fins  that  ever  you  have  heretofore  com- 
(t  mitted  and  have  confeffed,  will  be  retained." 

Ah,  thinks  I,  ye  are  all  Job's  comforters.  Break  my 
heart  quite  J  kill  me  outright !  or  if  ye  have  the  gift, 
power,  and  light  of  God,  and  I  can  receive  it  no  other 
way  but  from  you,  then  adminifter  light,  life,  and  pow- 
er— give  me  fome  divine  confolation  ;  bring  fome  balm 
to  heal  a  wounded  foul ;  let  the  miniftration  unite  to- 
gether, and  be  as  one  man,  and  act  the  part  of  the  good 
•Samaritan  5  if  ye  cannot,  then  pray  to  God  for  me — and 
if  ye  are  truly  righteous,  your  prayers  may  avail;  light 
will  break  into  my  ioul,  and  all  thefe  trials  will  be  end- 
ed. What  fignifies  telling  me  about  my  fins  being  re- 
tained, to  frighten  and  afflict.  My  fins  retained,  becaufe 
I  cannot  fee  or  feel  it  to  be  my  duty  to  tell  them  over 
again  to  you  ! 

I  defired  to  be  alone,  that  I  might  pour  out  my  foul 
in  prayer  to  God.  I  was  invited  to  meals,  and  prefTed 
to  eat — but  I  had  no  appetite ;  I  thought  my  tears  were 
my  meat  and  drink  day  and  night,  while  they  continu- 
ally fay  unto  me,  where  is  your  God  ? — Pf.  xlii.  3. 

Early  in  the  evening,  my  mind  having  been  i'o  exer- 
tifed  and  tried,  I  experienced  what  thefe  people  call  a 
death-deep,  (though  not  afleep,  and  moll  of  the  time  my 
eyes  were  open  ;)  I  continued  in  this  fituation  about  two 
hours ;  part  of  the  time  I  did  not  know  whether  I  was 
in  the  body  or  out ;  and  it  is  only  fuch  as  have  been 
among  thefe  people,  and  have  experienced  the  fame,  that 
can  read  me  and  know  what  mifery  I  endured. f  I  thought 

*  A  fpecial  gift  is  immediate  revelation  to,  and  from  the  Moth- 
er of  the  church. 

t  Some  time  after,  I  mentioned  this  deatk-deep  to  fome  of  the 
ers.    I  was  told  that  it  was  the  beft  ftate  that  I  had  ever  ex« 

Y 


266 

that  no  one,  God  excepted,  would  ever  know  the  trials, 
exercifes,  and  fufferings  of  mind  which  I  had  pafled 
through,  from  time  to  time,  among  thefe  people — and 
what  can  it  all  be  for  ?  I  was  ready  to  wifh  1  had  never 
feen  them. 

Next,  day  in  the  afternoon,  Elder  Hezekiah  came  to 
fee  me  again,  and  affedlingly  faid — 

"  Thomas,  we  are  forry  for  you  and  pity  you,  and  the 
"  whole  familyt  are  forry  for  you  ;  it  is  like  a  houfe  of 
"  mourning.  But  we  cannot  alter  the  gift  of  God ;  it 
"  is  impofllble — it  is  unalterable.  If  you  go  from  this 
"  place  without  being  obedient  to  the  gift,  and  we  own 
"  you  and  have  union  with  you,  Mother  won't  own  nor 
"  have  union  with  us  ;  all  will  be  fliut  out  who  have  un- 
u  ion  with  you.  Therefore,  we  cannot  help  you,  nor  do 
"  any  thing  for  you,  but  labour  with  you  to  be  obedient 
"  as  long  as  a  gift  of  God  is  felt  for  you.  If  you  v-ould 
"  be  obedient,  we  mould  all  rejoice,  and  all  the  young 
"  believers  at  Nifkeuna  would  be  glad  and  rejoice  on 
♦'your  account.  What  fhall  we  do  for  you,  or  fay,  to 
"  you  ?  I  would  be  willing  to  fuffer  or  undergo  any 
"  thing  for  your  good.  We  are  forry  beyond  expreflion, 
**  that  you  mould  be  loft  ;  your  foul  is  as  precious,  in  the 
u  fight  of  God,  as  ours  are.  We  defire,  we  wifh,  we 
u  long  for  you  to  become  a  man  of  God  and  brother 
<{  with, us  in  the  gofpel.  We  are  willing  to  forgive  and 
"  forget  every  thing  hat  has  been  paft  ;  we  would  hold 
"  nothing  a^ainft  you,  and  have  no  other  feelings  to- 
"  wards  you  but  love  and  good  will." 

This  and  more  was  faid  by  (everal  of  the  young  be- 
lievers, who  vifited  me  in  apparent  love  and  tendernefs. 
I  told  them,  words  from  without  were  all  in  vain,  and 
that  I  was  paft  conversation. 

perienced  ;  as  I  was  then  dying  to  an  evil  nature.    I  alfo  learnt, 
that  but  few  of  late  years  had  experienced  the  like. 

Some  time  afterwards  in  confidering  of  it,  I  was  fatisfied  that  it 
was  a  fpecies  of  delirium,  and  that  it  was  caufed  by  anxiety  of 

xr.ind. 

f  This  family  confifted  of  about  thirty   men  and  women,  ands 
is  rime,  eight  or  ten  young  believers  from  Nilkeuna. 


26  J 

The  fame  afternoon,  Elder  Hezekiah  came  again;' 
and  as  I  was  then  walking  the  floor,  wiping  the  tears 
from  my  face,  he  fat  fome  time  looking  ibrrowful,  and 
then  faid — 

"  How  does  Thomas  feel  ?" 

I  anfwered — 1  love  the  people,  becaufe  I  love  their 
fruits ;  and,  after  a  minute  or  two  filence,  added,  if  I 
was  naturally  of  a  hard  heart  I  would  go  off  and  leave 
you,  (I  meant  on  account  of  the  little  evidence  I  felt  of 
this  being  the  only  way  of  falvation)  but  you  overcome 
and  conquer  me  with  your  love  and  kindnefs.  This  gave 
him  fome  encouragement ;  he  laid  no  more — but  left 
me. 

Early  in  the  evening,  a  young  believer,  (Abraham 
Hendrickfon)  came  in,  and  after  fitting  awhile  file nt,  he 
afked  me,  "  If  I  wanted  to  fee  Elder  Hezekiah."  1  knew 
well  enough  he  was  fent  by  him,  and  what  was  meant 
by  that  queftion ;  and  as  by  this  time  I  was  much  worn 
out,  and  felt  very  feeble  in  body  and  mind,  I  thought  I 
muft  get  rid  of  my  trial  and  exercife  one  way  or  anoth- 
er, for  it  appeared  to  me  that  I  could  not  live  much 
longer  under  it  ;*  I  therefore  anfwered  him,  You  may 
tell  him  to  come  if  he  likes.  He  immediately  left  me  to 
carry  the  good  news — and  in  a  few  minutes  my  Elder 
came.  The  reluctance  that  I  had  felt,  now  increafed  ; 
but  I  confidered,  if  I  did  not  comply  with  the  gift  I 
fliould  have  no  further  privilege  of  proving  the  truth  or 
fallacy  of  the  faith,  and  as  I  wifhed  to  abide  until  I  was 
fully  fatisfied,  and  being  over-perfuaded  and  conquered 
with  their  love  and  tendernefs  towards  me,  I  concluded 
to  comply.  I  walked  the  floor  a  few  minutes  after  he 
came  into  the  room,  and  then  fat  down  with  intentions 
to  open  my  mind,  when  T  felt  as  if  fomething  foibade 
me ;  directly  I  was  furprifed  to  find  that  I  had  loft  the 
power  of  fpeech — and  for  near  half  an  hour  I  was  not 
able  to  fpeak  a  word  ;  I  felt  as  if  I  was  bound,  and  my 

*  "  O,  blindnefs  of  our  earth-incrufted  mind  ! 
In  what  a  midnight  fliade,  what  fombrcus  clouds 
Of  error,  are  our  fouls  immers'd,  when  thou, 
(X  Sua  fuprerae  !  no  longer  deign'ft  to  fhine  '. : 


268 

mouth  clofec!  as  by  an  invifible  power.  Nor  could  I  re- 
coiled!: one  Cm  or  evil  deed  that  ever  1  had  done  ;  they 
were  all  completely  buried  in  oblivion*.  In  the  time  of 
my  filence,  Elder  Hezekiah  fpake  once,  and  faid, 

"  I  expect  it  is  a  greater  crofs  now  to  confefs  your 
"  fins,  than  it  was  when  you  firft  openec^  your  mind." 

For  he  thought  the  caufe  of  my  not  beginning  to  open 
my  mind,  was  becaufe  I  was  labouring  to  break  through 
the  crofs  ;  but  he  was  greatly  miftaken.  I  was  not  able 
to  make  any  reply.  When  at  the  expiration  of  the  time 
above  mentioned,  that  fomething  that  bound  me  feemed 
to  decreafe,  and  I  recovered  the  power  of  fpeech  and  re- 
collection, when  I  began  to  open  my  mind — mentioning 
ibme  particular  fins,  as  fwearing  and  intoxication,  in 
my  youth ;  for  it  was  not  much  that  I  could  recollect,  and 
what  I  did  recollect,  or  as  it  were  forced  into  my  mind, 
appeared  like  a  dream,  or  fomething  done  a  thoufand 
years  ago  ;  and  if  he  had  not  afked  me  queftions  relative 
to  the  fins  of  my  paft  life,  I  could  have  recollected  but 
little.  In  fact,  I  never  felt  fuch  a  fenfe  of  vanity,  folly, 
and  felf-condemnation  in  telling  any  foolifh  ftory,  or  in 
any  vain,  idle  converfation  that  ever  I  had  in  my  life,  as 
in  thus  opening  my  mind  in  obedience  to  the  gift  at  this 
time. 

Afterwards  in  confidering  thereof,  it  appeared  to  me 
that  this  gift  never  came  from  God.  For,  thought  I,  I 
read  that  "  the  gift  of  God  is  life  ;  that  the  fpirit  of  God 
brings  all  things  necefTary  for  obedience  to  our  remem- 
brance, and  gives  light,  life,  peace,  and  power."  But 
in  my  endeavouring  to  act  in  obedience  to  Mother  Lucy's 
gift  at  this  time,  as  far  as  1  was  able,  it  was  all  with  me 
directly  the  reverfe. 

Next  day  I  told  Elder  Hezekiah,  that  according  to 
order,  we  are  to  open  not  only  our  iins,  but  every' thing 
elfe  with  which  we  are  exerciied  in  our  minds,  or  uneafy 
about  ;  and  that  I  had  fomething  on  my  mind  with 
which  I  had  been  exercifed,  and  perhaps  I  had  better 
open  it  j  he  faid, 

"  Yea,  to  be  fure  ;  what  is  it,  Thomas  r" 

I  anfwered — I  believe  our  fir  ft  Elders,  namely,  Ann 
Lee,  (her  half-brother).  William  Lee, 


2&/ 


taker,  were  in  the  practice  of  drinking  fpiritnous  liquors 
to  excefs ;  and  I  likewife  believe,  that  there  has  been  in- 
ftances  of  their  quarrelling  and  fighting,  the  natural  con- 
fluences of  intoxication.  He  appeared  to  be  forrow- 
fully  ftruck  at  this  the  confeffion  of  my  belief,  and  faid, 

"  Why,  Thomas !  what  reafon  have  you  to  believe 
«  fo  V 

I  anfwered — I  have  reafon  to  believe  fo  from  the  va- 
rious well  authenticated  reports. 

He  then  proceeded  to  endeavour  to  convince  me  to 
the  contrary,  faying,  he  had  been  with  Mother  at  fuch  a 
time,  and  fuch  a  time— and  at  different  places  lie  had 
feen  her  often ;  but  had  no  reafon  to  believe  the  truth  of 
what  I  had  dated — and  fpake  fome  time  respecting  the 
firft  Elders.  But  all  he  faid  did  not  convince  me  to  the 
contrary  ;  and  I  recollected  how  dancing  naked  had  been 
denied,  and  furely,  thought  1,  if  they  denied  that  truth 
they  will  this. 

I  replied — Well,  I  don't  know  as  it  need  concern  me 
what  they  did,  even  if  what  I  have  dated  be  true,  as  1 
do  not  believe  any  of  the  Elders,  or  members  of  the  fc- 
ciety,  are  in  thofe  practices  now,  but  are  an  orderly,  mor- 
al people — much  more  fo  now  than  what  they  were  for- 
merly ;  and  I  do  not  think  1  mould  let  their  conduct 
hurt  my  faith,  nor  condemn  the  people  now  for  what 
fome  have  done  heretofore.  For  if  a  perfon  has  been 
once  bad  or  addicted  to  evil  practices,  but  has  become 
reformed,  then  fuch  a  man  mould  not  be  condemned  or 
thought  worfe  of  for  what  he  has  done,  but  is  worthy  of 
refpect  and  praife  in  having  forfaken  his  evil  ways ;  and 
it  is  juft  the  fame  with  a  family  or  fociety,  nor  neither 
are  children  to  blame,  nor  mould  they  be  defpifed  for 
the  bad  conduct  of  their  parents. 

He  replied — "  Nay,  Thomas  ;  not  fo  refpecting  the 
"  children  of  the  parents  of  the  church.  For  the  firft 
"  Elders,  particularly  Mother  Ann,  was  the  ground -work, 
"foundation  and  pillar  of  God  in  the  church  ;  and  if  the  and 
"  they  got  drunk,  quarrelled,  and  fought,  as  you  fay, 
"  we  are  a  deluded  people,  and  on  a  fandy  foundation  ; 
"  and  I,  though  I  (land  as  an  elder  and  minifter,  woulcj. 
M  leave  them  to-morrow  morning." 
y  2 


From  the  candor  with  which  he  fpake,  1  doftd  .  - 
did  not  know  or  believe   they  were  in  faid  practices.     1 
thought  if  he.  had  feen  her  act  like  an  intoxicated  perfon, 
he  might  believe  as  many  did,  that  ihe  was  bearing  the 
ftates  of  the  people. 

Now  previous  to  this  declaration,  I  was  of  a  mind  to 
fet  the  firft  Elders  entirely  afide,  and  not  let  their  con- 
duct hurt  my  faith  ;  and  as  the  people  profefs  to  be  in  a 
travail,  fo  as  foon  as  they  fee  or  come  to  a  knowledge  of 
their  errrors,  or  wrongs  in  any  refpect,  to  put  them  away 
and  mend — fo  I  with  them.  But  this  won't  do.  If  the 
firft  Elders  were  guilty  of  what  I  had  ftated,  "  we  are 
a  deluded  people,  and  on  a  fandy  foundation.' '  And  he, 
even  in  his  {landing  with  his  faith,  would  renounce  the 
fame,  and  pack  up  in  the  morning  and  be  off.  Then,  as 
I  did  believe  faid  conduct,  what  became  of  my  poor  lit- 
tle faith  that  had  been  fo  tried  juft  before  ?  Why,  in  one 
moment  he  gave  it  a  fatal  wound,  viz.  as  to  their  hav- 
ing received  the  fecond  coming  of  Chrift,  and  being  in 
the  only  way  of  life  and  falvation.  I  made  no  reply, 
(as  I  avoided  contradiction  and  controverfy,  I  hav* 
ing  fo  propofed  and  agreed  as  long  as  I  continued  with 
them. )  I  believed  he  concluded  I  was  fatisfied,  as  he 
advifed  me  to  be  obedient  to  the  gift  in  fettling  my  bu- 
finefs,  and  to  move  up  to  Nifkeunaand  gather  my  union 
with  the  believers,  and  at  times  of  worfhrp  join  in  labour, 
i.  e.  dancing. 

Next  evening  (about  nine  o'clock)  I  attended  family 
meeting,  which  I  had  not  done  before  fmce  I  had  been 
here.  But  I  was  not  obedient  to  the  gift  or  order  in  la- 
bouring wTith  them,  as  I  eould  not  join  them  therein 
when  I  felt  fo  little  faith,  without  acting  the  part  of  an 
hypocrite,  which  I  abhorred.  After  the  meeting,  Elder 
Hezekiah  afked  me  why  I  did  not  labour.  I  made  lit- 
tle or  no  reply.     He  faid, 

"  You  fhould  take  right  hold  of  the  gift  that  is  for 
«*  you,  and  be  obedient." 

I  faid  nothing. 

In  the  morning,  feventh  day  of  the  week,  after  break- 
fait,  I  thanked  th«m  for  their  kindnefs,  and  bid  them 
farewell,  and  returned  home. 


271 

I  now,  in  my  own  houfe,  confidered  of  all  that 
pailed.  But  that  which  had  the  mod  weight  on  my 
mind  was  concerning  ftrft  Mother  being  the  "  ground, 
foundation,  and  pillar  of  God  in  the  church."  I  now 
recollected  and  confidered  more  than  I  had  done  of  what 
feveral  old  believers  had  told  me  refpecting  their  faith  in 
Mother  Ann,  and  what  had  always  been  the  faith  of  the 
church  refpecting  her.  That  fhe  fuffered  in  fpirit  like 
unto  Chrift,  and  bore  the  different  ftates  of  the  people  ; 
and  that  they  had  feen  her  and  alfo  William  Lee  and 
James  Whittaker,  lie  on  the  floor  for  feveral  hours  under 
that  weight  and  fuffering  in  fpirit,  to  open  the  door  and 
way  of  falvation— *of  which  I  could  not  form  the  lead 
idea.  Alfo  of  fome  who  had  fuffered  in  fpirit  hundreds 
of  years  in  a  few  minutes,  or  in  a  fhort  time  ;  or  a  thou- 
fand  years  in  one  day  or  hour,  according  to  what  we 
read,  "  one  day  with  the  Lord  is  as  a  thoufand  years, 
and  a  thoufand  years  as  one  day" — 2  Pet.  iii.  8.  I  had 
alfo  been  informed  that  James  Whittaker  was  in  eterni- 
ty in  fpirit  feveral  thoufand  years  in  a  few  hours,  and  in 
that  time  thoufands  of  fpirits  confeffed  their  fins  to  him. 
Thus  I  have  often  fat  for  hours  hearing  the  myfteries 
and  wonders  of  the  faith,  particularly  concerning  Mother 
and  the  firft  Elders.  For  with  the  old  believers  I  never 
difputed  nor  contradicted  what  they  faid,  but  was  rather 
difpofed  to  afk  queftions  and  gain  information.  I  now 
became  convinced,  that  what  I  had  ftated  in  a  difcourfe 
with  the  believers  at  Cornwall,  as  heretofore  related,* 
refpecling  firft  Mother,  was  correct. 

As  further  explanatory  of  their  faith  in  her,  I  may 
here  alfo  remark,  that  according  to  the  apoftle,  the 
woman,  in  its  true,  myftical,  typical,  and  evangelical 
ienfe,  is  the  glory  of  the  man.  In  the  Lord,  the  man  is 
not  (faved)  without  the  woman,  neither  the  woman  with- 
out the  man.  For  as  the  woman  is  of  the  man  (i.  e.  fav- 
ed by  the  man)  fo  is  the  man  alfo  (faved)  by  the  wo- 
man. But  all  things  (i.  e.  the  gift  or  power  in  them  to 
falvation)  is  of  God" — 1  Cor.  xi.  7.  xi.  12.  "  In 
Chrift  Jefus  there  is  neither  male  nor  female,"  in  a  car- 

*  See  page  in, 


nal  fenfe  ;  but  both  are  one — Gall.  iii.  28.  T*his  U 
whaf  the  apoftle  calls  a  great  myftery,  after  he  had  been 
fpeaking  concerning  men  and  their  wives.  But  I  fpeak 
(fays  he)  concerning  Chrift  and  the  church — Eph.v.  32. 
Now  as  the  myftery  of  God,  relating  to  man's  falvation, 
was  not  finifhed,  until  the  woman  (the  fecond  Eve)  re- 
ceived that  fame  power  that  Chrift,  the  fecond  Adam, 
did  ;  therefore,  fhe  with  him,  is  the  fubjedt  of  prophefy. 
And  he  who  is  curious  enough,  may  examine  the  fol- 
lowing pafTages  :  Pfal.  xlv.  2  to  8,  fpeaks  of  Chrift  ; 
ver.  9,  to  the  end  of  the  chapter,  of  Mother  Ann.  Jere- 
miah xxiii.  6.  and  xxxiii.  15.  Chrift  ;  ver.  16.  Ann  : 
ib.  xxxi.  22.  Ann.  Ifa.  lxvi.  7.  Ann.  Zech.  vi.  13. 
Chrift  and  Ann  :  ib.  iv.  14.  the  fame.  Micah  iv.  6,  to 
the  end,  Ann  ;  ib.  v.  2.  Chrift ;  ver.  3.  Ann.  Zeph.  iii. 
10.  xiv.  Ann.  Rev.  xii.  Ann  and  her  children  :  ib.  xix. 
7.  8.  Chrift  and  Ann  :  ib.  xxi.  9.  Ann.* 

They  believe  that  the  difpenfation  which  they  profefs 
to  be  in,  is  "  the  marriage  fupper  of  the  Lamb  ;"  and 
thofe  whom  are  called  into  it,  are  they  whom  St.  John 
was  told  to  "  Write  blefTed."  If  thofe  texts  I  have 
quoted,  are  prophetic  of  Mother  Ann,  as  they  fay  they 
are,  then  there  are  feveral  more  that  are  the  fame,  Alfa 
many  things  under  the  Mofaic  difpenfation,  were  typical 
of  her.  It  has  alfo  been  afferted  that  the  fongs  of  Solo- 
mon, are  prophetic  dialogues  between  Chrift  and  the 
Mother,  and  her  and  her  virgins. 

Much  more  might  be  faid,  concerning  their  faith,  on 
this  point  ;  but  as  the  fubjecl  was*  not  further  treated 
while  I  was  among  them,  I  (hall  not  enlarge  upon  it.  The 
Elders  had  faid  but  little  refpecting  their  faith  in  Mother 
Ann,  as  it  was  then  believed  to  be  too  ftrong  meat  to 
hand  out  to  young  believers.  1  had  once  told  Elder 
Hezekiah,  that  when  1  fir  ft  came  among  the  people,  I 
inquired  why  they  did  not  publifh  their  faith  and  doc- 
trines to  the  world,  as  other  focieties  had  done.  I  was 
then  anfwered — There  has  not  been  any  gift  fo  to  do. — 
But  now  I  know  the  reafon.  He  afked  me — rt  What  ?" 
1  anfwered — Publifh  your  faith  and  doclrines  in  full,  as 

*  See  page  114— 15, 


273 

other  focieties  have  done  ;  you  will  then  have  the  whole- 
world  againft  you.  He  replied — "  We  know  that ;  we 
"  fhould  cut  off  all  their  ears." 

Soon  after  I  returned  home  from  Lebanon,  I  had  the 
following  converfation  with  John  Hodgfou,  a  young  be- 
liever, (the  heretofore  mentioned  R.  Hodgfon's  fon,) 
who  had  belonged  among  the  Quakers  previously  to  his 
joining  thefe  people,  and  whom  I  have  mentioned  be- 
fore. As  we  were  pretty  much  of  one  mind  on  the  main 
point  heretofore  controverted,  we  often  converfed  about 
the  faith,  doctrines,  and  practices  of  our  brethren. 

He  faid — "  I  find  the  faith  is  very  contrary  to  the  idea 
"  I  had  of  it  at  fir  ft.  I  never  expected  fuch  an  out- 
"  ward  obedience  to  the  Elders  would  be  preached,  and 
"  infifted  on,  in  order  to  falvation,  when  they  preached 
"  at  firft  to  me  fo  clear  and  plain  the  doctrine  of  the 
"  Quakers,  i.  e.  of  an  inward  light,  fpirit,  and  word  of 
**  God  in  the  heart,  and  obedience  thereto,  by  not  vio- 
"  lating  my  confcience." 

I  replied — If  our  church  is  right,  or  what  they  preach 
be  the  "truth,  the  Quakers,  as  a  body  of  people,  and  ma- 
ny others  in  every  age  of  the  world,  who  have  borne 
teftimony  to  the  efficacy  of  the  light  that  eniighteneth 
every  man,  have  been,  and  are  in  this  refpect,  much  de- 
ceived ;  though  I  have  often  heard  the  Elders  and  old 
believers  fay,  that  the  Quakers  once  had  the  power  of 
God,  and  that  they  have  been  owned  of  God.  That  as 
John  the  Baptift  was  a  forerunner  of  the  firft  coming  cf 
Chiift,  fo  were  the  Quakers  o£  the  fecond  coming  of 
Chrift  ;  but  that  they  loft  their  power  by  applying  to 
the  arm  of  flefh,  i.  e.  when  they  were  perfecuted,  repre- 
fenting  their  fufTerings  to  the  king  and  parliament,  and 
petitioning  a  redrefs  of  their  grievances.  Now  their  ac- 
knowledging them  to  be  the  people  of  God,  and  lofmg 
their  power  for  their  thus  innocently  reprefenting  their 
fufTerings,  is  mere  nonfenfe.  For  according  to  the  faith 
of  our  church,  if  they  had  never  thus  applied  to  the 
arm  of  flefli,  they  muft  inevitably  have  loft  their  power, 
if  ever  they  had  any,  by  living  in  and  after  the  flefh  ;  for 
they  tell  us  this  has  been  the  caufe  of  all  people's  lofmg, 
or  not  retaining  their  power.     As  to  their  being  a  fore- 


274 

*urmer,  preparatory,  or  opening  the  way  for  the  fecond* 
coming  of  Chrift,  it  has  not  the  lead  fhadow  of  truth  in 
it.  For  inftead  of  their  being  any  thing  like  this,  they 
have  been  the  principal  people  who  have  moft  effectually 
fhut  up  the  way ;  as  they  bore  teftimony  an  hundred 
years  before  this  faith  was  preached,  and  at  the  time* 
and  to  this  day,  that  falvation  may  be  obtained  without 
any  outward  miniftration.  They  have  ever  been  crying 
out  as  if  it  were  their  intentions,  or  as  if  they  were  raifed 
up  to  ftop  up  this  way — "  Go  not  to  man  for  teaching  ; 
look  not  to  man.  Whofoever  goes  to  a  man  to  be  taught 
the  way  of  life  and  falvation,  goes  to  a  wrong  teacher  ;* 
but  to  the  light  within,  to  the  feed,  talent,  word,  and 
fpitit  of  God  in  your  own  hearts. w  "  O  friends,  turn  in* 
turn  in ;  go  not  after  the  lo  heres,  and  lo  theres ;  but  to 
Chrift  who  is  fpiritually  prefent,  as  he  promifed  he  would 
be.  Where  the  poifon  is,  there  is  the  antidote.  There 
you  want  Chrift,  and  there  you  muft  find  him  ;  and 
blefled  be  God,  there  you  may  find  him."f  **  This,  then, 
in  thy  heart,  O  man  and  woman  !  is  God's  gracious  vif- 
itation  to  thy  foul ;  which,  if  thou  refifteth  not,  thou  malt 
be  happy  for  ever./'^:  And  that  "  God  had  come  to 
teach  his  people  himfelf,  and  draw  them  off  from  all 
outward  teaching.  "$  They  have  ever  borne  teftimony 
againft,  and  endeavoured  to  pull  down  all  who  fet  up 
for  teachers  above  this  inward  principle,  or  the  fpirit  of 
Chrift  in  man.  As  Wm.  Penn's  father  told  him  on  his 
dying  bed,  "  Keep  to  your  plain  way  of  living,  and 
plain  way  of  preaching  ;  you  will  make  an  end  of  the 
priefts,  to  the  end  of  the  world  :?7j|  all  much  like  John 
the  Baptift,  I  confefs,  who  faid,  "  There  is  one  cometh 
after  me,  hear  ye  him."  Hear  the  Quaker,  There  are 
fome  who  will  come  after  us,  faying,  Lo  here  is  Chrift 

*  H.  Turford's  Grounds  of  a  Holy  Life. 

f  William  Penn's  Preface  to  G.  Fox's  Journal. 

$  R  Barclay's  Apolegy,  p.  148. 

§  G.  Fox. 

|}  Sevrel's  Hiftory,  p.  6ji.     Life  of  Wm,  Petm». 


*7S 

among  us  ;  but  believe  them  not.*  Now  I  could  mow 
in  many  other  refpects  how  the  Quakers  have  blocked 
up  the  way  cf  the  increale  of  this  faith  ;  and  inftead  of 
crying  like  John  the  Baptift,  "  Make  ftraight  the  way  of 
the  Lord" — John  i.  23  ;  they  have  made  it  exceeding 
crooked  to  us.  I  have  thought  that  if  I  had  never  known 
the  faith  of  the  Quakers,  I  might  have  been  more  fatis- 
fied  with  the  faith  of  the  Shakers.  It  is  harder  for  the 
Quakers  to  receive  this  faith,  than  any  other  fociety,  as 
it  is  fo  pointedly  againft  their  fundamental  principle.— 
If  they  had  mentioned  the  French  prophets  as  being 
forerunners  of  them,  they  would  have  come  nearer  the 
truth  ;  but  of  thefe,  they  appear  to  know  nothing,  or  at 
lead,  I  never  heard  the  brethren  mention  them. 

He  replied — "  I  think  thou  haft:  given  an  exact  and 
"  true  ftatement,  and  fhown  clearly  the  difference  be- 
•f  tween  the  people  called  Quakers  and  Shakers  ;  and 
"  that  the  former,  inftead  of  being  forerunners  or  pre- 
"  paratory,  have  blocked  up  the  way  of  the  latter.  And 
"  now  there  is  another  fubjecl:  occurs  to  my  mind,  which 
"  I'll  mention  to  thee,  i.  e.  How  my  faith  was  hurt  laft 
u  time  I  was  at  Lebanon,  by  Elder  Stephen,  who  told 
"  me,  as  he  thought,  to  ftrengthen  my  faith,  that  though 
"  they  did  not  believe  war  was  right,  or  that  it  was  con- 
"  fiftent  with  the  gofpel  to  fight  with  carnal  weapons, 
u  neverthelefs  they  conformed  to  the  militia  law,  and  pay 
"  without  compulfion,  fome  hundreds  of  dollars  a  year, 
(*  But  1  confidered  their  paying  was  aiding,  aflifting, 
u  and  fupporting  ;  therefore,  no  better  than  turning  out, 
*■'  preparing  for,  Gr  fighting  themfelves.  I  can  fee  no 
"  material  difference/' 

I  replied-^-There  is  none ;  for  he  who  prepares,  or  en- 
courages one  to  murder  another,  is  even  in  common  law, 
confidered  as  guilty  with  the  murderer.  And  there  is 
ao  difference  in  the  crime  of  ftealing  myielf,  or  aflifting, 
or  hireing  another  to  fteal  for  me  ;  or  in  killing  a  man, 
or  employing  another  to  do  it :  and  the  fame  in  every 
evil  act  whatever.  As  war,  fighting,  and  killing  of  our 
fellow  mortals,  is  contrary  to  the  precepts,  example,  and 

*  G.  Fox. 


:76 

of  Chrift  ;  tlierefore,  all  who  aid  and  aflSft  In  any 
anner  whatever,  aft  contrary  to  the  commands 
and  lpirit  of  Chrift.  Therefore  it  is  all  a  farce  and  fub- 
terfuge  in  their  profefTmg  to  have  nothing  to  do  with  the 
righting  kingdoms  of  this  world,  and  belonging  to  a 
kingdom  wich  is  not  of  this  world,  thefervants  of  which 
cannot  fight ;  neither  aid,  aOlft,  encourage,  nor  fupport, 
directly  nor  indirectly.  This  has  been  likewife  a  weigh- 
ty confideration  with  me,  that  they  are  not  the  people 
they  profefs  to  be.  They  affirm  that  the  gofpel  teaches 
them  to  beat  their  fwords  into  ploughfhares,  and  their 
fpears  into  pruning-hooks — (Mic.  iv.  3.)  Neverthelefs, 
pay  hundreds  of  dollars  a  year,  for  to  help  make  them ; 
to  help  build  up  the  works  of  the  devil,  and  fupport  the 
wrathful  kingdom  of  fatan.     "What  inconfiftencies  ! 

The  Quakers,  in  this  refpect,  I  think  are  before  them, 
as  they  bare  a  publick  teflimony  to  the  world  againfl 
war,  in  practice,  by  not  paying  ;  and  had  rather  fuifer 
their  mod  valuable  property  to  be  taken  from  them, 
than  pay  a  cent  willingly  to  the  fupport  thereof.  I  mean 
them  that  are  Quakers  indeed.  But  thou  knoweft  it  is 
contrary  to  the  gift  for  believers  thus  to  open  their  minds 
and  converfe  together  about  matters  that  have  been 
taught  them,  wherein  they  are  not  fatisfied.  A  pretty 
Popifh  (lory  indeed,  and  much  like  the  policy  of  the  in- 
quifition,  that  we  are  not  to  examine  for  ourfelves  the 
ti  uth  or  falfehood  of  what  is  taught  us  by  the  Elders, 
however  glaringly  inconfiftent  and  abfurd  it  may  appear ! 

It  had  been  now  about  three  years  fince  this  young 
man  had  joined  thefe  people.  Soon  after  this  converfa- 
tion,  he  told  me  he  had  fuch  evidence  refpecling  the 
conduct  of  the  firft  Elders,  as  heretofore  mentioned,  that 
he  could  not  doubt  the  fame.  That  he  had  many  hours 
x.f  deep  exercife  refpecting  this  faith,  whereby  he  became 
more  and  more  uneafy  ;  and  accordingly  gave  up  his 
faith  in  an  outward  miniftration  lead,  and  left  the  people, 
and  was  foon  again  received  a  member  by  the  Quakers  ;* 
and  again  (as  he  informed  me)  enjoyed  peace  of  mind. 
His  thus  leaving  this  people  was  contrary  to  their  expec*. 

*  See  page  183. 


*77 

tation,  as  he  was  much  efteemed  by  them,  as  well  as  by 
all  who  knew  him,  for  his  fincerity  and  honefty. 

As  i  had  confeffod  fome  of  my  fms,  or  as  many  as  I 
could  think  of,  when  I  was  at  Lebanon,  therefore  I  was 
held  in  fome  union  ;  and  as  convenient,  I  went  to  Nifke- 
una  among  the  believers, "and  attended  meeting  ;  but  did 
nut  labour  (or  dance)  with  them,  though  it  was  the  gift 
from  the  Elders  fa  !ne  fo  to  do.  As  thofe  who  do  not 
join  in  this  part  of  their  worfhip,  ftand  in  a  row  with  the 
fingers,  I  frequently  turned  my  face  to,  and  leaned 
againft  the  wait  ;  and  often  fpent  the  meeting  in  folcmn 
iilence,  and  contemplation.  After  fome  time,  one  of  the 
Elders  afked  me,  Why,  and  what  was  the  reafon,  I  did 
not  labour.  I  made  him  little  or  no  reply,  as  I  had  now 
done  opening  my  feelings  and  doubts  ;  for  I  received  nd 
help  from  them,  in  fo  doing  They  adminiflered  no 
balm  to  cure  my  fick  faith.  Arguments  were  all  in  vain. 
I  thought  the  truth  of  the  faith  muft  be  fubftantiated  by 
more  effectual  means. 

At  our  publick  meetings,  many  fpectators,  efpecially 
when  the  weather  was  pleafant,  attended  ;  and  one  of 
the  brethren  who  had  a  gift,  as  they  call  it,  from  the 
Elders,  would  fpeak  directly  to  them,  teftifying  th.e  faith 
of  the  fociety.  Thi°,  preaching  appeared  to  me  to  be, 
for  the  moft  part,  deftitute  of  pathos  and  feeling  ;  and  of- 
tentimes feniiments  were  delivered,  with  which  I  could 
not  unite.  Alfo,  exhorting  the  fpectators  to  civil  be- 
haviour, and  cautioning  them  to  keep  their  dogs  out  of 
the  houfe,  were  repeated  fo  often  as  to  become  quite  te- 
dious. 

It  appeared  to  me  that  they  exercifed  but  very  little 
patience  when  they  obferved  any  thing  among  the  fpec- 
tators  difagreeable.  If  any  one  fat  with  his  hat  on,  the 
leaders  of  the  meeting,  or  thofe  who  were  the  moft  zeal- 
ous, appeared  to  be  much  difpleafed.  1  afked  fome  of 
them,  if  they  made  fuch  ado  about  fuch  trifling  things, 
and  exercifed  fo  little  patience,  what  they  would  do,  if 
they  mould  have  dirt  and  (tones  flung  in  at  them,  as  had 
been  the  cafe  with  fome  other  feels,  when  aiTembled  for 
publick  worfhip.  I  obferved,  that  I  believed  they  would 
l>ear  it  with  much  lefs  patience  than  others  had  done,1 
Z 


2j8 

unlets  there  was  no  poffibility  of  helping  themfelves.— . 
But  what  I  moft  difliked,  was  a  fpeech  of  IfTachar  Bates 
about  this  time,  to  a  Methodift  minifter,  who  fat  on  the 
fore  feat.  This  man  appeared  to  be  very  attentive  to 
IfTachar's  difcourfe,  and  moft  of  the  time,  he  looked  him 
in  the  face.  At  this,  Bates  appeared  to  take  offence. — 
Accordingly,  he  left  the  fubjecT:  on  which  he  was  dif- 
courfing,  and  ftretched  out  his  hand  toward  the  clergy- 
man, and  cried  out — "  Brute,  brute,  brute,  you  are  beneath 
f'  the  beajls  of  the  fold"  After  meeting,  the  Methodift 
preacher  went  and  ftood  before  the  fire  to  warm  himfelf. 
Bates  went  and  Rood  by  the  fide  of  him  ;  and  by  his 
looks,  1  thought  he  was  like  a  dog  that  was  ready  to 
fnap.  Oh  !  thought  I,  what  a  fpirit  you  fhow. — "  Ye 
know  not  what  manner  of  fpirit  ye  are  of."  After  meet- 
ing, I  went  home  with  the  family,  of  which  Seth  Wells 
113.(1  the  lead.  To  him,  I  exprefTed  my  decided  difap- 
probation  of  Bates'  conduct ;  and  told  him  that  Bates 
liad  greatly  infulted  the  man,  and  done  enough  to  excite 
in  the  breaft  of  any  one,  the  higheft  feelings  of  refent- 
ment.  I  obferved  that  the  Methodift  preacher  bore  it 
with  calmnefs,  and  mowed  the  fpirit  of  a  chriftian.— 
Whereas,  Bates  hid  exemplified  the  fpirit  of  the  Devil. 

All  Seth  faid  in  reply,  was — "  I  don't  know  that  we 
"  have  any  right  to  condemn  IfTachar's  gift." 

Aftonifhing  !  thought  1,  do  you  call  fcurrility  and 
abufe,  a  gift.  But  I  muft  not  omit  mentioning  here, 
that,  fometime  afterwards,  Elder  Ebenezer  received  in- 
foimation  of  IfTachar's  conduct,  which  I  was  informed 
he  difapprobated,  and  fharply  reproved  him  for  it. — 
Stamping  with  his  foot,  he  feveral  times  faid  to  him,  in 
an  accent  of  difapprcbation — "  What !  do  you  abufe  peo- 
"  pie  ?  What !  have  you  no  more  fenfe  of  the  order  of 
<:  the  gofpel,  than  to  abufe  people  ?" 

I  was  pleafed  to  hear  of  this.     It  raifed  Elder  Eben- 
.  ezer  in  my  eftimation. 

When  I  was  in  company  with  the  believers,  particu- 
larly before  and  after  meeting,  when  they  are  fome  hours 
together,  I  had  but  little  or  no  converfation,  but  kept 
filent ;  yet  they  law  I  was  flill  deficient  in  my  faith,  by 
my  not  labouring  with  them  in  their  meetings. 


279 

One  of  the  believers  (by  name  Frederick  Wicker,  nat- 
urally a  fen  able  man,  and  with  whom  I  had  had  much 
converfation  concerning  the  faith)  faid — 

"  Thomas,  I  believe  you  will  yet  preach  this  gofpel 
"  and  faith.  The  doubts,  reafons,  and  hard  way  you 
"  have  had  to  come  into  it,  will  be  all  for  the  bell,  as 
"  you  thereby  will  be  more  able  to  help  others  through, 
"  and  out  of  the  fame.  Alfo,by  much  conveifation  and 
"  controverfy  you  have  had  with  the  Elders  and  ptHers, 
"  on  account  of  your  many  objections  ;  and  you  having 
*(  .heard  anfwers  thereto,  whereby  you  have  become  n 
"  more  acquainted  with  the  faith  and  doctrine-,  than 
"  you  otherwife  would  have  been  :  in  confequence  or 
"  which,  you  will  be  more  able  to  anfwer  objections  that 
"  others  may  make,  and  vindicate  the  doctrines  of  the 
"  gofpel." 

I  replied — I  never  can  preach  a  faith,  and  vindicate 
doctrines,  unlefs  I  fully  believe  in  the  fame,  and  have 
fufficient  and  fatisfactory  evidence  for  that  belief ;  and 
there  appears  to  me  fuch  a  deficiency  and  abfuidity  in 
the  ground  work  of  the  faith,  (that  you  have  never  ex- 
amined, nor  known  nothing  of,)  and  fo  many  obftacles 
are  in  the  way,  that  though  poflibly  I  may  continue  with 
the  people,  yet  I  think  I  never  (hall  become  fo  firmly 
eftablifhed  in  the  faith,  as  to  preach  and  recommend  the 
fame  to  others. 

He  replied — "  All  the  Elders  want  of  you,  is  for  you 
"  to  take  hold  of  the  gift,  and  be  obedient.  And  if  you 
u  would  fo  do,  they  know  you  would  have  that  evidence 
"  that  you  have  but  little  idea  of  nowr ;  and  thereby  be- 
"  come  firmly  eftablifhed  in  the  faith  ;  and  you  might 
"  then  go  forth  in  obedience  to  a  further  gift  and  fer- 
"  vice  in  the  gofpel.  They  believe  you  would  be  of 
"  great  help  to  others.  And  what  a  pity  it  is,  that  men 
"  to  whom  God  has  given  five  or  ten  talents,  mould  bu- 
"  ry  them  in  the  earth  ;  and  at  laft,  receive  no  other  re- 
"  ward  but  weeping  and  gnafhing  of  teeth.  But  what 
"  deficiency  and  abfurdity  is  there  in  the  ground  work 
"  of  the  faith,  which  you  fay  has  efcaped  my  know!- 
"  edge  V* 


280 

I  replied — You  know  it  is  contrary  to  the  gift  Iof 
froung  believers  to  open  their  minds  to  one  another, 
wherein  it  will  have  a  tendency  to  hurt  their  faith.  But 
believers  condemn  me  on  account  of  my  want  of  faith — 
QuoO.ion,  and  drav-T  words  from  me  ;  and  then  all  the 
blame  falls  on  me  for  opening  my  mind,  giving  my  rea- 
fons,  and  then  hurting  their  faith. 

1  now  had  not  been  with  the  Elders  fmce  I  was  laft 
^.t  Lebanon  (except  with  Elder  Hezekiah  a  fhort  time) 
though  they  had  feveral  times  vifited  the  believers  at 
.Nifkeuna  ;  but  I  did  not  reo/aeit  a  privilege  (as  they  call 
it)  with  them,  for  I  bad  nothing  to  open;  and  was  fat- 
isfied  that  they,  by  converting  with  me,  could  not  re- 
bts.  Eat  as  all  believers,  according  to  or- 
der, mud  requeft,  and  have  a  privilege  with  them,  and 
hear  and  receive  the  word  individually,  without  which, 
they  fay  no  one  can  travail,*  nor  be  held  in  union ;  I 
therefore,  was  advifed  by  feveral  believers  to  go  to  Leb- 
anon to  fee  the  Elders  ;  and  I  being  dill  defirous  of  a 
further  opportunity  among  the  people,  to  prove  the  faith 
:to  the  uttermoft,  and  not  fufFer  myfelf  to  be  difowned, 
until  I  had  done  it.  Alfo,  that  I  might  not  afterwards 
be  like  fome  who  had  left  the  people,  and  had  ftili  fear- 
ful apprehenfions  remaining  :  and  though  my  faith  was 
jefs  than  a  grain  of  muftard  feed,  neverthelefs  to  Lebanon 
I  went. 

February  3,  1805.  I  now  had  new  Elders  to  deal 
with  me,  as  Elder  John  Meacham  was  gone  to  preach 
the  faith  in  Ohio  and  Kentucky  ;  and  Elder  Hezekiah 
Rowley  had  retired  to  private  life  in  the  church  order  at 
Nifkeuna.  Therefore,  thefe  men  (whom  I  had  never 
feen  before)  were  appointed  in  the   place  of  the   others. 

*  1  have  ftated  and  inquired  of  fome  of  the  elderly  brethren  as 
follows  :  Suppcfing  a  believer  was  taken  away,  as  by  a  prefs-gang, 
■Agzinft.  his  will,  and  carried  to  fome  foreign  part  of  the  world, and 
could  not  return  in  a  number  of  years,  might  he  not,  while  abfent, 
by  living  near  to  God  in  fecret  prayer  and  obedience,  experience 
an  mcreafe  in  the  divine  life,  or  growth  in  religion.  I  was  an- 
f'.v;rc  j — "  He  could  not  gain  at  all  in  a  travail  ;  but  as  to  that, 
"  would  ftand  ftill,  though  he  might  pofiibly  keep  his  iuftification 
*•  by  not  committing  actual  fin.,: 


ftg.i 

A  few  minutes  after  the  fillers  had  provided  me  fomethm£ 
to  eat,  one  whom  we  called  Elder  Stephen,  came  and 
informed  me  that  the  Elders  de fired  to  fee  me.  I  fol- 
lowed him  into  the  room  where  they  fat.  One  of  them 
faid— 

"  Thomas,  yon  have  been  laboured  with,  and  taught 
"  from  time  to  time  ;  and  as  you  have  not  been  obedi- 
"  ent,  Elder  Ebenezer  fays  he  has  no  further  gift  for  you.'' 

I  faid — If  you  be  the  only  people  of  God,  and  have 
the  only  way  of  life  and  falvation,  I  wifh  to  abide  with 
you. 

One  replied  (in  a  tone,  I  thought,  not  chriftian-like  ; 
but  more  like  an  angry  man) — "  If,  if,  if!  you  have  al- 
"  ways  had  your  if's.  We  know  that  this  is  the  only 
*'  way  of  God  ;  and  though  others  mould  fmtdr  the  Lord 
"  Irvethy  they  know  him  not,  and  fivear  falfely.  It  is  a  path 
"  the  lion's  ivhelp  never  trod,  nor  the  vulture's  eye  never  hath 
««  seen.  You  may  cavil,  difpute,  turn,  and  twill  as  much 
61  as  you  will  ;  you,  nor  all  the  world,  can  never  over- 
cl  throw  it ;  neither  be  faved  any  other  way.  Therefore, 
i(  if  you  wifh  to  be  found  in  the  way  of  God,  be  obedi- 
ct  ent  to  your  Elders,  and  not  offer  to  difpute  with  them, 
•'  as  you  have  done  ;  but  do  as  they  telLyou,  without  any 
"  hefuation ;  and  when  they  tell  you  to  confefs  your  fins, 
"  confefs  your  fins ;  and  when  they  tell  you  to  labour,  do 
"  fo :  and  whatever  they  tell  you  to  do,  that  do  ;  and 
<c  not  wait  until  you  feel  and  fee  it  to  be  your  duty  with 
«'  your  carnal  feelings,  and  carnal  eyes.  You  think  you 
"  know  every  thing  ;  you  think  yourfelf  very  wife  ;  your 
"  Elders  can't  teach  you  any  thing  :  then  what  do  you 
"  come  here  for  ?  With  all  your  knowledge,  the  mod 
«*  ignorant  and  iimple  believer  at  Niikeuaa,  who  walks 
'*  in  obedience  to  the  gift  of  God  from  his  Elders,  is  wif- 
"  er  than  you  are.  But  we  have  no  more  to  i'-d.y  to  you. 
"  You  have  been  taught  fufficiently  already.     We  have 

no  gift  for  you  but  to  be  obedient  to  what  you  have  been 

"  taught,  and  to  the  gift  that  has  been  heretofore  for  you. 

"  If  you  are  fo  difpofed,  you  may  go  and  fee  Benprnin, 

*'  and  fee  what  gift  he  has  for  you :  may   bt  you  can 

z  2 


u  ■* 


■"■  a^ree  wiru  him.     Ar,.:  may   cry   to  God  on  a'V 

*'  count  of  your  difcbet  d  when  God  hears  your 

"  prayers,  the  people  of  G<  d  will  hear  you." 

I  faid — I  hope  I  may  have  the  privilege  to  fpeak  a 
v.ord,  though  I  have  not  come  here  to  difpute,  or  enter 
?nto  any  controvcrfy  with  you. 

One  replied — "  We  won't  hear  any  thing  you  have  to 
"  fay,  neither  will  we  difpute  with  you  :"  and  rofe  up  to 
be  ;;oing,  when  the  one  we  called  Elder  Stephen,  faid — 

i;  I  would  not  have  Thomas  think,  that  thefe  Elders 
"  have  fpoken  from  any  thing  that  has  been  built  up  in 
11  them,  or  from  any  outward  information,  or  from  any 
"  thing  that  has  been  told  them  ;  but  from  the  prefent 
"  revelation  and  gift  cf  God  to  them." 

An  involuntary  thought  then  (truck  me  in  an  inftant. 
My  God  !  what  a  falfehood  !  Does  the  man  think  I  am 
fuch  a  fool  as  not  to  know  that  thefe  Eiders  have  been 
told  of  all  the  labours  of  the  former  Elders  with  me, 
when  they  fpake  fo  pointedly  to  paft  tranfaclions,  nam- 
ing the  gifts  for  me  heretofore  ;  as,  "  When  you  are  told 
"  to  confefs  your  fms,  confefs  your  fins,"  &c.  And  then 
to  be  fo  barefaced  as  to  fay — "  Thefe  Elders  have  not 
"  fpoken  from  any  outward  information,"  &c.  1  looked 
at  the  man  with  fuch  aftoniftiment,  he  might  have  read 
me  in  my  countenance.  There  was  a  few  more  words 
paffed  to  the  fame  import  as  before,  and  my  going  to  fee 
Benjamin  ;*  and  one  faid — 

(i  Be  honeft  in  your  dealings,  Thomas." 

Then  Elder  Stephen  fpake  again,  and  faid  to  me — 
"  Now  you  think  this  Elder  means,  to  be  honeft  in  your 
"  dealings  with  the  world  ;  but  he  don't  mean  fo,  as  we 
•"  don't  doubt  but  what  you  are." 

*  I  did  not  know  what  Benjamin  they  meant ;  whether  Benja- 
min Youngs,  at  Niikeuna  (who  had  a  fpare  houfe,  into  which,  the 
gift  had  been  for  me  to  move  my  family)  or  Benjamin  Ellis,  who 
had  the  lead  of  thofe  in  the  backfliding  order ;  and  as  they  appear- 
ed to  be  fo  very  fliort,  I  did  not  afk  them.  But  if  they  meant  the 
latter,  I  was  not  in  the  leaf!  difpofed  to  go  there,  for  I  thought  I 
,Lad  had  trials  enough  in  the  fore  order,  without  going  into  t^C1 
back  order,  where  I  might  meet  with  freJli  on.es% 


2&3 

As  they  were  retiring,  one  faid — "  Stay  in  the  room 
"  where  you  are,  as  long  as  you  ftay  here" 

A  few  minutes  after  they  had  left  me,  Elder  Stephen* 
returned,  and  afked  me  if  I  was  going  to  ftay  all  night ; 
(which  I  took  as  a  broad  hint  to  be  off.  I  thought  it 
exceedingly  unkind,  as  it  was  near  fun-fet,  and  they  faw 
I  was  fo  much  fatigued  with  my  journey,  that  I  was 
hardly  able  to  walk- ) 

I  anfwered — I  fhall  ftay  unlets  I  am  turned  out  of 
doors  ;  and  then,  pofllbly  I  may  worry  through  the  fnow 
unto  the  firft  world's  houfe,  which,  I  am  fure,  will  be  no 
credit  to  you. 

He  replied — "  If  you  ftay,  then  ftay  in  this  room." 

At  the  time  of  meals,  evening  and  morning,  after  ?.ll 
the  houfe  had  eat,  I  was  called  thereto,  and  fat  at  table 
alone  ;  neither  had  I,  while  I  ftaid  there,  the  company 
of  any  one  fince  the  Elders  left  me,  except  one  who 
came  and  fpake  a  few  words  to  me  rather  more  mild. — 
And  in  the  evening  Abraham  Hendrickfon,  my  old  ac- 
quaintance and  nephew,  came  and  fit  with  me  a  few 
minutes  and  feemingly  fympathifed  with  me,  and  ex- 
prefTed  a  few  words  of  his  forrow  and  pity  for  me.  I 
was  fully  fati.cfied  that  all  others  in  the  houfe,  were  told 
to  have  no  converfation  with  me.  About  the  time  of 
my  leaving  them,  i.  e.  eight  o'clock  in  the  morning  (for 
I  did  not  hurry  to  be  off,  as  I  thought  I  would  not  par- 
take of  their  fpirit,  and  (how  any  thing  like  refentment,) 
I  wilhed  to  bid  them  farewell,  particularly  my  nephew  ; 
but  I  faw  no  one.  1  was  confident  that  they  had  all 
been  ordered  to  keep  out  of  my  fight  as  much  as  poffible. 
Therefore,  1  bid  no  one  farewell,  nor  any  one  me.  But 
I  thought  I  heard  in  the  lecret  of  my  heart,  farewell  to 
Lebanon  for  ever  ;  and  returned  home. 

Elder  Ebenezer,  and  one  of  the  other  Elders,  left  Leb- 
anon an  hour  before  I  did,  in  a  ileigh,  for  Nifkeuna  :  and 
as  I  was  there  on  foot,  my  wife  aflced  me  when  I  return- 

*  He  was  not  properly  an  Elder  ;  his  bufinefs  was  principally 
to  attend  upon  the  Eiders. 


284 

ed,  why  I  did  not  ride  with  the  Elders ;  for  fhe  had  feen 
them  go  by  the  houfe  four  or  five  hours  before  I  got 
home. 

1  replied — I  ride  with  the  Elders  !  You  might  as 
well  a{k  why  common  people  don't  ride  with  the  Prefi- 
dent  of  the  United  States  ! 

She  faid — "  Well,  it  is  a  pretty  ftory  indeed  that  they 
"  fhould  fet  themfelves  up  fo  high  as  to  come  at  the 
"  fame  time,  and  from  the  fame  place,  with  a  light  fleigh, 
"  and  not  take  thee  in." 

But  I  did  not  think  much  of  my  not  riding  with  them, 
becaufe  I  knew  it  was  contrary  to  order  for  believers  to 
ride  with  the  Elders.* 

I  was  always  advifed  by  the  believers  to  go  to  Leba- 
non to  get  my  faith  ftrengthened  ;  but  every  time  I  went 
(except  the  firft)  it  was  weakened — and  now  it  was  ex- 
ceeding weak  indeed  ;  for  in  confidering  their  treatment 
towards  me,  I  could  not  feel  union  with  them  therein  : 
though  as  to  the  words  the  Elders  had  fpake  to  me,  I 
had  little  or  no  difunion  with  them  barely  on  that  ac- 
count, as  I  knew  I  had  not  been  obedient  to  the  gifts 
(or  orders)  that  had  been  for  me,  in  believing  and  acting 
up  to  them  in  feveral  refpe&s.  But  it  was  the  authori- 
tative manner  and  fpirit  in  which  they  delivered  them- 
felves, that  I  could  not  have  union  with.  Far,  very  tar,  I 
thought,  from  that  meeknefs  and  mildnefs  which  they 
profefs  ;  more  like  officers  of  the  Romifh  Inquifition  than 
diiciples  of  Chrift  ;  and  I  could  not  help  recollecting  a 
little  of  what  I  had  read  of  fimilar  language  delivered  in 
an  authoritative  way  of  fpeaking,  and  apparently  like 
fpirit  to  fuch  as  they  deemed  heretics,  or  who  difbelieved 
in  the  only  true  faith,  and  were  difobedient  to  their  or- 
ders :  "  Hold  your  tongue,  you  heretic  !  we  don't  want 
"  to  hear  any  thing  you  have  to  fay.     Do  you  think  you 

*  The  reader  may  now  recollect,  that  I  have  heretofore 
faid,  that  my  father  rflde  from  Cornwall  to  Lebanon,  with 
the  Elders  :  but  this  was  mere  condefcenfion  at  that  time,  in  or- 
der to  gain  him  to  the  faith  Like  other  young  believers,  he  was 
dealt  by  as  a  child  ;  as  they  fuffer  and  bare  with  many  things, 
until  believers  are  brought  into  order,  or  until  they  know  the 
order. 


28£ 

if  can  teach  us  ?  you  think  you  are  very  wife,  but  you  are 
"  in  darknefs  and  know  nothing  as  you  mould  know — 
*«  and  all  like  you  are  loft  men,  and  fallen  from  the  holy 
"  church.  There  is  no  falvation  for  you  if  you  do  not 
"  return."  But  that's  the  worPc  of  this  reading,  thought 
I,  as  it  enables  us  to  compare  prefent  things  with  paft, 
therefore  is  a  deftrudtion  to  this  faith. 

But  then,  on  the  contrary,  1  endeavoured  to  put  the 
xnoft  favourable  conftmction  on  their  conduct.  I  thought 
it  might  be  they  only  talked  and  ufed  me  thus  unkindly 
to  try  me,  or  my  faith,  but  having  the  fame  regard  and 
tendernefs  in  their  hearts  as  the  other  Elders  heretofore 
expreffed.  But  I  concluded  the  truth  of  the  matter  was, 
they  were  determined  to  be  obeyed  without  regard  to 
any  believers'  circumftances  in  life,  or  excufes  that  any 
one  might  make. 

By  this  time  I  became  more  fully  fatisfied  how  the  El- 
ders came  by  their  gifts,  or  knowledge  in  feveral  refpects, 
particularly  of  the  unconferTed  fins  of  believers — it  ap- 
peared to  me  it  was  not  by  revelation,  as  they  have  fre- 
quently faid,  but  by  outward  information.  I  coniidered 
that  there  is  one  called  Elder  Brother  in  each  family, 
who  prefides  over  it  and  takes  the  lead ;  all  in  the  fam- 
ily look  to  the  Elder  Brother  for  counfel,  and  to  him  are 
obedient.  Thefe  Elder  Brothers  are  oftener  with  the 
Elders  than  the  others ;  alfo,  when  the  Elders  vifit  the 
families,  the  Elder  Brother  has  the  firft  privilege  with 
them  ;  he  often  informs  the  Elders  of  the  faith,  life,  and 
behaviour  of  thofe  with  whom  he  lives  and  is  daily  con- 
verfant.  Thus  the  Elders  know  all  about  each  one  in 
•every  family,  almoft  as  well  as  if  they  lived  with  them 
and  daily  converfed  in  each  family  themfelves. 

When  the  believers  are  individually  admitted  into  the 
company  of  the  Elders,  they  can  fpeak  to  them  accord- 
ing to  their  faith  and  conduct.  Alfo  feme  men  and  wo- 
men, who  have  been  intimate  previoufly  to  joining  them, 
one  has  confeffed  fomething  which  the  other  has  not, 
which  perhaps  one  or  the  other  had  forgotten,  or  neg- 
lected to  mention — whatever  remains  unconfeiTed  they 
have  a  knowledge  of  b>  the  information  they  have  in 
this  manner  received.     Now,  alter  the  miniftration  have 


a86 

received  their  knowledge  of  every  individual,  by  the 
method  1  have  mentioned,  and  every  other  outward 
method  that  can  be  de,vifed,  I  thought  it  was  not  right 
for  them  to  fay,  either  publicly  or  privately,  as  I  had  of- 
ten heard,  "  Don'c  think  that  any  of  you  can  come  be- 
"  fore  us  and  keep  your  fins  covered  !  The  gift  of  God 
"  will  fearch  and  find  you  all  out.  The  Lord  is  fearching 
"  Jerufalem  as  with  a  candle.  We  can  Jee  chrough  and 
"  through  you !  Thofe  of  you  who  have  not  confeffed  your 
"  fins,  we  can  pick  out,  we  can  call  you  by  name."  When 
I  flood  among  them  and  heard  all  this,  I  thought,  wheth- 
er you  can  or  not,  you  are  enough  to  intimidate  weak 
minds  and  make  them  confels  all  that  they  can  remem- 
ber. 

In  the  next  place,  having  taken  into  ferious  confider- 
ation  the  firft  and  foundation  principle  of  the  church, 
which  is,  that  Ann  Lee,  whom  they  call  Mother  Ann, 
was  and  will  continue  to  be  equal  with  Chrift  in  the 
work  of  man's  falvation  ;  and  that  without  a  woman, 
who  mould  be  the  fecond  Eve,  in  the  fame  fenfe  that 
Chrift  was  the  fecond  Adam,  mankind  could  not  receive 
falvation  ;  and  the  being  "  the  ground,  foundation,  and 
pillar  of  God  in  the  church,"  I  came  to  the  following 
conclufions,  viz.  if  what  I  had  opened  to  Elder  Hezeki- 
ah  was  true,  then  upon  the  obvious  principles  of  their 
own  faith,  the  great  point  would  be  fettled  to  a  certain- 
ty, in  direct  oppofition  to  their  being  in  the  difpenfation 
of  the  fecond  coming  of  Chrift,  and  in  pofTeffion  of  the 
only  means  of  falvation.  Hence  I  determined  to  make 
more  ftrict  inquiry  into  the  character  of  Mother  Ann,  of 
thofe  who  had  been  perfonally  acquainted  with  her,  ma- 
ny perfons  of  this  defcription  being  ftill  living.  Alfo,  I 
now  began  to  have  fome  thoughts  of  publifhing  my  fin- 
gular  life  among  this  people  ;  which  if  I  mould  hereaf- 
ter do,  I  confidered  that  an  account  (more  full,  clear, 
and  correct  than  I  had  received  from  the  old  believers) 
of  the  rife  and  practice  of  the  church  previously  to  my 
acquaintance  with  it  would  be  necefTary.  Therefore  I 
was  the  more  determined  to  profecute  this  inquiry  by 
travelling  and  vifiting  thofe  who  bore  a  good  character* 
from  whom  I  might  be  able  to  obtain  the  informatioa 


287 

requitite  for  fuch  an  undertaking.  This  I  thought  to  be 
the  more  neceffary  on  account  of  the  great  profeffion  of 
fancticy  and  order  in  outward  deportment,  which  is  made 
by  this  people,  with  rheir  pofitive  and  folemn  afTertions 
of  being  in  pofTeftion  of  the  only  means  of  falvation  ;  in 
confequence  of  which,  the  minds  of  imny  had  been  and 
were  £1  ill  exceedingly  tried  and  exercifed.  I  hadunder- 
ftood  that  feveral,  who  had  been  among  them,  in  confe- 
quence of  their  many  trials  and  much  exercife  of  mind, 
had  loft  their  fenfes  ;  which  I  thought  was  very  likely, 
confidering  what  trials  and  exercifes  of  mind  1  had  paus- 
ed through,  and  that  it  was  a  great  mercy  I  had  not 
been  ruined  in  the  fame  manner.  1  confidered  the  fcenes 
of  trial  and  affliction  paffed  through  by  many  families, 
in  confequence  of  only  part  of  the  family  receiving  the 
faith  ;  efpecially  when  the  hufband  believed  and  not  the 
wife,  which  caufed  a  feparation.  Many  women  have 
been  left  defolate  and  deftitute.*  It  would  take  many 
pages  to  enumerate  all  the  confequences  refulting  from 
a  reception  of  the  faith  of  this  church  ;  which,  if  not  a 
true  church,  would  be  of  no  profit  to  the  foul.  Further, 
as  the  church  is  built  on  the  divine  million  of  Mother 
Ann,  I  confidered  it  very  neceffary  (not  only  for  my  fat- 
isfaclion,  but  for  the  fatisfaction  of  many  others  hereaf- 
ter) that  a  thorough  inquiry  mould  take  place  before  ajl 
thole  who  were  perfonally  acquainted  with  her,  and  with 
the  church  in  its  infancy,  were  in  their  graves ;  and  then 

*  If  the  wife  believes,  and  not  the  hufband,  according  to  the  or- 
der of  the  church  fhe  muft  ftill  abide  with  the  hufband,  and  take 
up  her.  crofs  according  to  the  faith.  I  confidered  the  true  caufe 
was,  becaufe  the  church  had  not  power  to  take  her  away.  If  the 
hufband  will  voluntarily  give  her  up,  the  church  will  then  receive 
her  to  live  among  believers.  But  if  the  hufband  believes,  and  not 
the  wife,  he  is  counfelled  to  forfake  her,  and  to  have  no  union 
with  her  ;  and  if  he  pleafes  he  can  take  his  children  from  her.— • 
Many  have  forfaken  their  wives  and  children.  I  had  ftrenuoufly 
contended  with  feveral  believers,  that  it  was  the  duty  of  the  huf- 
band to  provide  for  his  unbelieving  wife  and  children,  the  fame 
or  better  than  he  would  have  done  if  he  had  not  believed.  But 
this  was  difputed,  and  the  following  texts  quoted  to  juftify  their 
conduct — Matt.  x.  34  to  37.     Luke  xii.  52,  Si- 


288 

no  other  account  of  her,  nor  of  the  origin  of  the  church, 
could  bo  obtained,  except  what  the  church  itfelf  might 
chooie  to  give.f 

Being  now  fully  convinced,  that  the  account  I  had  re- 
ceived from  thofe  in  the  faith  concerning  Mother  Ann, 
and  the  rife  and  practice  of  the  church,  was  not  alto- 
gether to  be  depended  on,  they  being  fo  partial  and  pre- 
judiced in  favour  of  the  caufe  as  to  reprefent  every  thing 
in  the  moll  favourable  light ;  befides,  I  knew  that  feve- 
ral  things  which  they  had  told  me  were  not  true.  But 
along  at  tlrd,  while  prepcfTeifed  and  prejudiced  in  their 
favour,  I  could  not  believe  any  thing  bad  of  fuch  great 
characters  as  Mother  and  die  firft  Elders  were  consider- 
ed co  have  been.  Alfo,  having  heard  fo  often  (and  been 
taught  to  believe)  that  "  backfliders  could  not  fpeak  the 
truth,"  it  was  fome  time  before  I  would  hear  them  ;  and 
when  I  did  happen  in  their  company,  I  gave  little  cred- 
it to  what  they  faid.  But,  in  procefs  of  time,  I  found 
many  of  them  did  fpeak  the  truth  ;  as  they  gave  the 
fame  account  of  many  things  that  I  had  received  from 
thofe  in  the  faith.  Likewife,  fome  things  I  had  read  in 
Valentine  Kathbone's  pamphlet,  before  ever  I  faw  thefe 
people,  I  found  were  true  ;  as  the  old  believers,  when  I 
came  to  converfe  with  them,  gave  the  fame  account.— 
Therefore,  from  inconteftible  evidence,  I  was  obliged  to 
give  fome  credit  to  what  feveral,  to  all  appearance,  im- 
partially and  difmtereftedly  declared  they  riad  feen  and 
heard  while  they  were  among  thefe  people.  For  there 
are  many  of  them  fcattered  about  the  country,  according 
to  what  fome  of  the  old  believers  have  told  me,  i.  e.  they 
faid  they  "  believed  there  were  as  many  who  had  fell  off, 
from  firft  to  laft,  as  there  were  now  in  the  faith."  I  now 

f  A  certain  celebrated  author  obferves,  that  "  in  the  infancy  of 
a  new  religion,  the  learned  elteem  the  matter  too  inconfiderable 
to  claim  their  attention  or  regard ;  but,  after  they  have  increafed, 
many  wifh  to  know  their  orighi,  but  the  witnelTes  that  might  have 
given  fatisfaction  have  periflied  beyond  recovery  ;  and  no  means 
of  information  remain  but  thofe  which  rauft  be  drawn  from  thofe 
who  wifh  to  fupport  it.*' 


£99 

began  to  believe  that  many  of  them  had  fufficient  reafoit 
for  io  doing.  Many  of  thefe  1  knew  by  name  that  I  had 
not  yet  feen. 

Shortly  after  the  difcourfe  with  John  Hodgfon,  of 
which  I  have  given  an  account,  he  advifed  me  to  endeav- 
our to  fee  Daniel  llathbone,  jun.  who  lived  at  Milton, 
near  forty  miles  north  of  Albany — who  had  been  of  this 
faith  foon  after  their  fir  ft  fettlement  at  Nifkeuna  He  thus 
advifed  me,  he  faid,  becaufe  he  had  feen  and  converfed 
with  him,  and  that  he  appeared  to  him  to  be  a  candid 
man ;  and  he  believed  that  he  could  and  would  give  me 
a  further,  correct,  and  fatisfactory  account  refpecting  the 
fir  it  elders,  and  the  faith  and  practice  of  the  people 
while  they  were  living.  By  inquiring,  I  learnt  that  D. 
Rathbone  fuppnrted  a  good  character ;  I  accordingly 
foon  wrote  to  him,  requeuing  him  when  he  came  to  town 
to  call  and  fee  me.  Vccordingly,  a  few  weeks  after  1 
returned  lad  from  Lebanon,  he  came  and  tarried  with 
me  nearly  two  days,  in  which  time  he  gave  me  all  the 
information  he  could,  according  to  the  beft  of  his  know- 
ledge. 

Refpecting  what  I  had  opened  to  Elder  Hezekiah,  of 
the  conduct  of  the  flrft  Elders,  he  faid  he  was  perfonally 
and  well  acquainted  with  them ;  as  it  was  his  office,  by 
the  order  of  Mother  Ann,  to  act  for  them,  particularly 
for  her,  as  Deacon  in  temporal  concerns  j  therefore,  he 
he  was  repeatedly  with  them,  and  had  feen  her  feveral 
times  in  an  intoxicated  condition. 

I  aiked  him  if  he  was  fure  it  was  occafioned  by  li- 
quor ? 

He  replied — "  I  am  fure.  I  bought  the  liquor  by  her 
order — I  iaw  her  drink  the  fame.  I  have  feen  her  over- 
come by  it,  and  I  have  feen  her  vomit ;  and  I  knew  fhe 

was  affected  by  it,  not  only  by  fight,  but  by  fm^lling • 

William  Lee  and  James  Whittaker,  I  have  ^een  fit 
and  drink  for  hours — though  I  never  faw  Whittaker  fo 
much  overcome  by  it,  as  I  have  feen  Lee  and  his  half- 
fifter  Ann." 

As  to  quarrelling  and  fighting,  he  gave  me   a  parti- 
cular and  circumftantial  account  of  two  inftances  ;  one 
of  which  was  as  follows : 
Aa 


290 

"  One  (fey,"  laid  he,  "in  the  afternoon,  William  Lee, 
'.:aving  drank  very  freely,  fell  afleep ;  when  he  awoke, 
he  ordered  the  brethren  (in  number  about  twenty)  to  be 
alTembled,  I  being  one  with  them.  William  Lee  then 
informed  us,  that  he  had  a  gift  to  rejoice — and  ordered 
as  to  (trip  ourfelves  naked  ;  and  as  we  flood  ready  to 
dance,  Mother  Ann  Lee  c/me  to  the  door  of  the  room 
with  one  of  the  fitters.  William  Lee  requefled  her  to 
itay  out,  as  he  had  a  gift  to  rejoice  with  the  brethren. 
Still  fhe  perfifled.  He  faid  to  her  again,  Mother,  do  go 
-jut — /  have  got  a  gift  to  rejoice  with  the  brethren  ;  and  why 
can't  you  let  us  rejoice  ?  you  know  if any  of  the  Jflers  are  with 
us,  we  Jhall  have  war,  that  is,  have  to  fight  againft  the 
rifing  of  nature.  But  as  fhe  would  not  retire,  he  pufhed 
her  out,  and  fhut  the  door  againft  her.  Then  fhe  wrent 
round  the  corner  of  the  houfe,  and  attempted  to  get  in 
at  a  window.  Lee  prevented  her.  She  came  to  the 
door  again,  with  a  flick  of  wood,  and  flove  it  open.  Lee 
met  her  at  the  door.  She  ftruck  him  with  her  fifts  in 
the  face.  He  faid,  the  fmiting  of  the  righteous  is  like 
precious  ointment.  She  then  gave  him  feveral  blows  in 
quick  fucceflion.  At  each  of  which  he  made  the  fame 
reply.  At  laft,  the  blood  beginning  to  run,  he  loft  all 
patience,  and  exclaimed,  before  God  you  abufe  me  ; 
and  prefented  his  fifts  and  ftruck  her,  and  knocked  her 
almoft  down.  1  immediately  flepped  in  between  them, 
and  cried  out,  for  God's  fake,  Father  William,  don't 
ftrike  Mother  !  I  had  rather  you  would  ftrike  me.  The 
brethren,  who  had  flood  waiting  the  event,  then  gather- 
ed round  and  prevented  further  blows.  There  was  hard 
threatening  on  both  fides.  Thus  ended  the  gift  of  re- 
joicing." 

The  other  inflance  of  quarrelling  and  blows,  of  which, 
he  gave  me  a  particular  account,  was  between  William 
Lee,  James  Whittaker,  and  Ann  Lee ;  which  contention 
arofe  from  a  difpute  between  Lee  and  Whittaker,  which 
ihould  be  firft  in  the  lead,  and  Mother  interfered  to  fet- 
tle the  controverfy. 

*I  afked  him  how  it  was   poffible  that  he  could  retain 
aith,  after  feeing  fuch  conduct  ? 


291 

He  anfwered — "  We  were  infatuated,  and  taught  td 
believe  that  they  were  bearing  our  dates,  and  that  it  was 
the  evil  nature  in  us  imputed  or  transferred  to  them  ; 
and  that  they  had  to  fufFer  thus  on  our  account,  and  to 
ail  that  evil  fpirit  and  nature  out,  that  we  might  have  a 
vifible  fight  of  that  which  was  ftill  fecret  within  us ;  and 
we  were  exhorted  to  dig  deep  and  look  into  our  hearts, 
and  labour  to  put  away  every  thing  contrary  to  the  gof- 
pel  ;  fo  the  evil  fpirit  and  nature  would  be  caft  out  of 
the  church,  and  all  would  live  in  peace  and  quletnefs. 
NotwirhfUnding  thfife  plaufible  reafons  for  fach  conduct, 
feveral  from  that  time  began  tolofe  their  faith,  and  final- 
ly fell  off,  one  after  another.  I  continued  until  the  death 
of  Ann  Lee  ;  then,  on  account  of  what  I  have  men- 
tioned, and  other  inconfiftent  conduct,  I  left  them,  not- 
withftanding  the  Mother  had  told  me,  that  my  name 
was  written  in  the  book  of  life,  never  to  be  blotted  out." 

He  referred  me  to  five  or  fix  perfons  whom  he  named, 
as  being  prefent  when  the  above  mentioned  quarrels  hap- 
pened, who  had  alfo  left  the  people.  One  of  whom  he 
laid  was  Reuben  Rathbone,  who  has  fince  publilhed  a 
fhort  account  of  his  life  among  them  ;  in  which  publica- 
tion he  has  given  an  account  of  the  fame  conduce*  Al- 
fo, faid  he, 

"  My  father,  Daniel  Rathbone,  who  was  one  of  the 
fociety  five  years,  and  who  left  them  and  publifhed  an 
account  of  the  faith,  teftifies  that  he  faw  Ann  Lee  feve- 
ral times  intoxicated,  "f 

He  further  faid — 

"  If  you  leave  the  people,  and  publim  your  life  among 
them,  and  you  write  concerning  the  conduct  in  any  re- 
fpect,  which  I  have  mentioned  of  Ann  Lee  and  the  firffc 
Elders,  you  may,  if  you  choofe,  make  ufe  of  my  name ; 
as  I  know  I  have  told  you  nothing  but  the  truth. 

*  Reafons  offered  for  leaving  the  Shakers — page  27. 

f  Daniel  Rathbone,  of  Ballfton,  a  man  of  veracity  and  good 
moral  character.  The  author  has  fince  made  him  a  vifit,  and  re- 
ceived from  him  (as  well  as  from  feveral  others)  a  circum&antiat 
.account  in  confirmation  of  the  above. 


29Z 

-•  About  thirty  years  hence,  the  church  may  hold- 
Ann  Lee  up  to  the  world,  according  to  what  they  be- 
lieve of  her,  as  a  perfon  of  the  greateft  fanctity,  perfec- 
tion, and  hoiinefs  ;  and  no  one  who  was  personally  ac- 
quainted with  her  will  be  living  to  contradict  it." 

The  man  appeared  to  be  fo  candid  and  free  from  pre- 
judice, that  I  thought  if  all  the  believers  at  Nifkeuna 
had  been  prefent  and  heard  him  give  the  account  of  his 
life  among  the  people,  their  faith,  and  conduct  of  the 
rirft  Elders  and  others,  they  could  not  have  doubted  the 
truth  of  his  relation.      For  my  part  i  could  not. 

The  account  which  he  gave  exactly  correfponded,  in 
feveral  refpects,  with  what  I  had  heard  from  the  Elders 
and  others  in  the  faith.  I  thought  I  had  reafon  to  be- 
lieve his  account  of  Mother  and  the  firfl  Elders,  from 
what  I  had  heard  fome  of  the  old  believers  fay  of  Moth- 
er's bearing  the  flates  of  the  people,  even  the  (late  of  the 
drunkard — and  one  had  told  me  that  he  himfelf  and  fev- 
eral others  had  borne  the  fame  ftate. 

I  alfo  knew,  from  what  I  had  fe*?n  myfelf,  that  fpiritu- 
ous  liquors  were  ufed  by  the  church  above  fix  months 
after  I  joined  it  ;  when  there  came  a  gift,  as  the  believ- 
ers called  it,  from  the  miniftration  to  ufe  them  no  long- 
er, except  as  a  medicine.  I  told  fome  of  the  believers, 
I  thought  that  was  a  very  good  gift.  I  alfo  now  recol- 
lected what  fome  old  believers  had  told  me,  that  previ- 
oufly  to  the  above  mentioned  time  the  church  had  ufed 
fpirituous  liquors,  and  that  it  was  often  bought  by  the 
hogfhead.  Alfo,  1  had  heard  an  efteemed  old  believer 
fay,  that  fpintuous  liquors  were  ufed  by  the  firft  Elders, 
and  that  it  was  neceiTary  for  a  fupport  under  their  fuffer- 
ings  and  hard  labours  ;  as  they  had  a  great  work  to  do 
to  open  and  eftablifh  the  gofpel.  But  when  I  heard  this, 
1  was  ftrong  in  the  faith,  and  did  not  believe  they  ufed 
it  to  excefs  ;  though  I  even  then  thought  that  the  ufe  of 
fpirituous  liquor  did  not  become  gofpel  labourers.  I 
jiow  thought  I  had  fufficient  reafon  to  be  fully  convinc- 
ed, that  the  aiTertion  which  I  had  fo  often  heard,  that 
"  backfliders  cannot  fpeak  the  truth,"  was  abfurd  and  in- 
confiltent  I  alfo  confide;ed,  that  I  had  reafon  to  be- 
lieve that  there  had  been  a  want  of  rectitude  of  conduct 


m 

in  the  firft  Elders  and  others  in  the  faith,  from  what  I 
had  often  heard  from  feveral  of  the  fociety,  which  was 
more  fully  and  clearly  ftated  by  B.  Youngs  ;  en  my 
mentioning  to  him  fome  1  *prehenfible  conduct  that  had 
been  in  the  church,  he  faid, 

"  We  know  there  has  been  many  things  done  and  laid 
"  by  the  people,  for  want  of  a  better  understanding  ;  and 
"  we  believe  feveral  have  loft  their  faith  and  left  us,  who, 
"  if  they  had  been  wifely  dealt  by,  would  have  continu- 
"  ed.  Admitting  it  to  be  true,  that  the  firft  or  any  of 
t(  the  prefent  leaders  in  the  church,  or  any  of  the  old  be- 
"  lievers,  have  done  wrong,  you  fhould  not  let  that  hurc 
"  your  faith,  and  deftroy  your  own  foul ;  but  you  (hould 
ei  ftili  travail  on  with  the  people,  ( is  they  profefs  to  be  in  a 
"  travail,)  for  as  foon  as  they  fee  they  have  erred,  or  done 
u  wrong,  they  will  put  their  errors  away  and  mend  ;  and 
€t  you  know  they  are  daily  endeavouring  to  learn  and 
"  improve — and  that  they  have  travailed  into  a  farther 
"  increafe  of  wifdom,  underftanding,  and  purity  of  con- 
n  duct,  is  clearly  manifefted  when  we  have  compared 
*'*  the  church  and  the  order  therein  with  what  it  was  in 
"  fir  ft  Mother's  day.  There  were  many  things  done  then, 
"  that  the  church  has  no  union  with  now.*  It  was  fome- 
*'  time  after  the  opening  of  the  gofpel  before  the  church 
"  was  brought  into  order  ;  and  previous  to  that  time 
•{  there  was  much  confufion. 

"  The  people  or  church  of  God,  may  properly  be 
*l  compared  to  natural  creation,  which  is  believed  to  have 
"  been  from  a  chaotic  ftate  ;  and  God  is  reprefented  as 
iC  having  been  fix  day?,  in  creating  and  bringing  all  things 
•*  into  order ;  it  is  alio  the  fame  in  creation,  for  nothing 
"  grows  to  perfection  in  a  moment ;  and  it  is  alfo  the 
"  fame  in  building  a  houfe,  or  conftrucling  any  machine, 
**  each  part  naturally  lies  in  apparent  confufion  till  the 
"  artift  brings  them  together,  and  puts  each  one  in  its 
"  proper  place ;  then  the  beauty  of  the  machinery  and 
"  the  wifdom  of  trie  artift  are  apparent.     Therefoie,  the 

*  I  understood  from  one  of  the  believers,  that   Elder  Ebenezer 
Cooley  had.  faid.  "  That  dancing  naked,  and  feveral  other  gifts 
«  th3t  had  been  in  the  church,  were  not  gifts  of  God ;  but  that 
*<  the  people  ran  wild  before  they  were  brought  iato  order," 
Aa  2 


£$4 

'"  church  is  fitly  compared  to  Solomon's  temple:  God 
"  is  the  great  artift  and  mafter -builder,  the  gospel  is  the 
*'  means,  the  mini  ft  rati  on  are  his  labourers,  and  are  in- 
"  ftruments  under  his  direct  »en,  and  we  mull  labour  in 
"  union  with  them  to  cart  away  all  rubbifli  out  of,  and 
"  from  around  the  building  ;  and  to  labour  to  bring  ev- 
"  ery  thing,  both  outward  and  inward,  more  and  more 
<{  into  order.  Therefore,  if  a  true  written  defcription 
"  had  been  given  of  this  building,  i.  e.  the  church,  and 
*l  faith  and  practice  of  the  people,  twenty  years  ago,  it 
**  would  not  be,  in  every  refpect,  a  true  defcription  in  the 
"  prefent  day.  Alfo,  if  a  correct  defcription  of  the  pie- 
<c  lent  (landing  of  the  church  was  now  written,  it  would 
6i  not  be,  in  all  refpects,  applicable  to  it  twenty  years  to 
"  come,  on  account,  as  I  laid,  of  the  church  continually 
"  increaiing  in  wifdoin,  upright  conduct,  and  order. — 
"  Therefore,  it  is  not  wifdom  in  you  to  condemn  the 
'•'  church,  and  cad  yourfelf  off,  for  wrongs  that  have 
M  been,  or  that  you  fee  now,  in  individuals,  (or  indeed 
M  in  the  whole  body)  proceeding  from  a  want  of  wif- 
*c  dom  ;  when,  at  the  fame  time,  it  is  their  intention,  af- 
u  ter  they  have  attained  more  wifdom  or  a  better  under- 
(i  (landing,  to  fee  wherein  they  have  erred,  or  done  wrong, 
**  to  renounce. the  error  and  put  away  all  wrong,  and  la- 
"  bour  to  do  better  for  the  time  to  come.  Which  you 
"  muft  acknowledge  is  truly  commendable  and  praife- 
*'  worthy  ;  for  creatures  cannot  travail  out  of  errors  and 
*'  wrong  practices  fader  than  God  pleafes  to  enlighten 
"  them.  Again,  that  may  not  be  error  or  wrong  prac- 
"  tice  in  us  at  one  time,  which  may  become  fo  at  anoth- 
"  er  time,  when  we  have  attained  to  more  light  and  un- 
"  derftanding.  The  increafe  of  light  makes  obje&s  to 
'"  be  more  clearly  feen  ;  and  this  travail,  of  which  I 
!"  have  been  fpeaking,  will  laft  eternally  ;  for  to  fuppofe 
iC  a  creature  ever  to  arrive  at  a  flate  in  which  he  will  not 
"  err,  would  be  to  fuppofe  him  perfect,  or  infinite  in  wif- 
"  dom,  and  therefore  equal  with  God  ;  which  ftate  of 
**  equality  no  creature  can  ever  attain." 

When  I  heard  this.ftatement,  1  thought  the  mod  of  it 
was  very  good.  I  confidered,  that  to  forfake  every  thing 
that  is  wrong,  as  fooii  as  we  corrie  to  a  knowledge,  oHl* 


295 

being  fuch,  is  all  that  can  be  required.  I  told  them  it' 
this  had  been  their  fundamental  principle,  I  believed  I 
fhould  always  have  united  with  them  ;  for,  on  the  prin- 
ciples of  the  above  ftatement,  they  themfelves  would  re- 
linquifh  an  error  as  foon  as  they  came  to  a  knowledge  of 
it  as  being  fuch — and  I  could  not  expect  them  to  do  it 
before  I  thought  that  a  fociety  could  not  poflefs  better 
principles  nor  form  a  better  plan  to  act  upon,  than  as 
above  dated.  At  the  fame  time,  I  obferved,  that  it  was 
a  pity  they  had  ever  laid  any  other  foundation  to  build 
upon  and  find  acceptance  with  God,  but  his  grace,  and 
a  due  improvement  in  the  practice  of  good  works.  Fur- 
ther, on  the  principle  of  the  above  ftatement  I  thought 
they  might  foon  give  up  their  faith  in  Mother  Ann,  as 
being  equal  with  Chrift,  for  a  great  error.  I  told  them 
if  they  did,  then  all  their  practices  in  the  infancy  of  the 
church  might  fink  into  oblivion  ;  becaufe,  neither  Moth- 
er Ann,  nor  any  thing  which  had  been  tranfacted  in 
time  pad,  could  affect  their  prefent  faith,  and  need  not 
be  produced  as  evidence  for  or  againft  it.  But  notwith- 
standing, they  tenacioufly  adhered  to  their  faith  in  Moth- 
er Ann,  as  a  foundation  ;  and  more  and  more  increafed 
in  it  as  a  doctrinal  point.*  Therefore,  in  direct  oppofi- 
tion  to  the  principles  and  reafons  in  the  above  ftatement^ 
they  would  have  it,  that  if  what  I  had  ftated  to  Elder 
Hezekiah  was  the  truth,  they  were,  as  he  faid,  a  deluded 
people,  and  on  a  fandy  foundation.  The  principal  rea- 
fons which  were  offered  in  proof  of  the  divine  million  of 
Mother  Ann,  have  been  already  mentioned,  in  page 
*i8o. 

The  following  is  the  refult  of  the  conversions  I  have 
had  with  feveral ;  and  my  thoughts  and  conclufions  re- 
fpecting  thofe  operations  I  had  Ceen  among  the  people, 
and  fome  of  which,  as  heretofore  mentioned,  I  had  had 
myfelf ;  as  about  this  time  I  became  fatisfied  refpecting 
their  caufe,  and  from  what  they  originated. 

*  In  a  book  fince  publifhed  by  the  Shaken,  entitled  "  The  fec- 
ond  appearing  of  Chrift,"  more  than  fixty  pages  are  taken  up  in 
endeavouring  to  prove  and  fubftantiate  this  doctrine.  See  pages 
4.7  and  38,  preface ;  pages  433  to  473,  and  537  to  554. 


2g6 

1  had,  for  fome  time  pail,  thought  that  the  Elders 
themfelves  did  not  believe  thofe  operations  proceeded 
from  the  immediate  power  of  God.  The  firfl  time  I  had 
reafon  to  think  fo,  was  about  a  year  pad — while  Elder 
Ebenezer  was  preaching,  one  (hook,  (lamped,  and  trem- 
bled fo  as  to  attract  the  attention  of  the  audience  ;  he 
made  a  flop  in  his  difcourfe  and  faid,  in  an  accent  of  difap. 
probation,  "  The  wild  nature  may  (lamp  and  tremble." 
Of  this  I  took  particular  notice. 

Sometime  after,  in  converfation  with  Elder  Hezekiah 
concerning  thefe  operations,  I  told  him  1  did  not  believe 
that  the  Elders  themfelves  believed  them  to  be  caufed 
by  the  power  of  God. 

He  replied — "  Nay,  I  do  not  believe  they  all  are;  but 
*«  I  would  not  have  you  think  none  are." 

I  concluded  he  gave  this  anfwer  from  a  fear  that  if 
he  made  a  full  acknowledgment  of  the  truth  of  what  I 
had  told  him,  it  would  have  affected  my  faith  ;  becaufe 
I  had  been  taught  to  believe  that  they  proceeded  from 
the  power  of  God — and  had  been  under  their  influence 
myfelf. 

When  I  became  fatisfied  they  were  not  caufed  by  the 
power  of  God,  I  was  defirous  to  know  from  what  caufe 
they  took  their  rife.  After  much  confideration  on  the 
fuhject,  I  came  to  the  following  conclufions : 

Thofe  who  are  fubject  to  thefe  operations  have  faith  in 
them,  and  a  (Irong  belief  that  they  feel  the  power  of  God 
operating  to  produce  them  ;  and  the  nerves,  which  are 
the  organs  of  fenfation  and  motion,  become  at  once  af- 
fected, which  caufes  a  trembling,  or  operations  accord- 
ing to  che  affected  (late  of  the  mind* 

Often  the  operations  are  only  caufed  by  the  act  of 
the  will,  which  is  wrought  upon  by  a  (Irong  imagination 
of  feeling  the  power  of  God. 

I  alfo  became  fatisfied  that  even  the  extraordinary  op- 
eration of  turning  round  in  the  rapid  manner  in  which  I 
had  feen  feveral  turn,  was  caufed  by  the  fame  power  of 
imagination,   zeal,   enthufiaftic   fire,  or  rather  religious 

*  "  One  reels  to  this,  another  to  that  wall, 
Ti«  the  fame  error  that  deceives  them  ali" 


297 

madnefs,  whereby  ihe  nerves  which  proceed,  and  pat* 
from  the  brain  to  all  parts  of  the  body,  are  affected,  and 
brought  into  contact  with  the  mind,  in  its  ftrong  imag- 
ination of  feeling  the  power  of  God  ;  and  a  ftrong  be- 
lief in  this  operation,  with  a  pailivenefs  of  mind,  or  wii- 
lingnefs  to  be  thus  affected,  they  begin  to  turn  ;  and  fo 
long  as  the  power  of  imagination  and  zeal  remains,  fo 
long  the  perfon  can  turn.  But  as  I  had  told  feveral  of 
the  believers,  it  ought  to  be  particularly  noticed  that  this 
defcribed  ftate  of  mind,  afiiits  them  to  learn  to  turn  in 
this  manner,  and  that  they  don't  turn  long  at  firft,  but 
according  to  the  time  and  trials  they  have  practiced  : 
and  it  is  well  known  that  long  ufe  and  repeated  trials, 
with  a  ftrong  imagination,  will  perform  wonders. 

Refpecting  Rich  as  fpeak  in  an  unknown  tongue,  they 
have  ftrong  faith  in  this  gift ;  and  think  a  perfon  greatly 
favoured  who  has  the  gift  of  tongues  ;  and  at  certain 
times,  when  the  mind  is  overloaded  with  a  fiery,  ftrong 
zeal,  it  muft  have  vent  fome  way  or  other  ;  their  faith, 
or  belief  at  the  time  beine  in  this  erift,  and  a  will  ftrikes 
the  mind  according  to  their  faith  ;  and  then  fuch  break 
out  in  a  fiery,  energetick  manner,  and  fpeak  they  know 
not  what,  as  I  have  done  feveral  times.  Part  of  what  I 
fpake  at  one  time,  was  : — 

Liero  devo  jirankemango,  ad  fdeabano,  durem  fubra- 
mo,  deviranto  diacerimango,  jaffe  vah  pe  cii  evanigalio  ; 
de  vom  grom  feb  crinom,  os  vare  cremo  domo. 

When  a  perfon  runs  on  in  this  manner  of  fpeaking  for 
any  length  of  time,  I  now  thought  it  probable  that  he 
v/ould  ftrike  into  different  languages,  and  give  fome 
words  in  each,  their  right  pronunciation.  As  1  have 
heard  fome  men  of  learning,  who  have  been  prefent,fay, 
a  few  words  were  Hebrew,  three  or  four  of  Greek,  and 
a  few  Latin. 

I  had  often  heard  of  inftances  of  the  Elders  taking  the 
power  away  from  individuals  while  under  erceffive  ope- 
rations. I  inquired,  if  they  were  under  the  power  of 
God,  how  could  the  Elders  command  that  power  ? 

I  was  anfwered — "  The  Elders  have  the  greater,  and 
"  the  lefs  gives  way  to  it,  according  to  what  we  n  1— 
"  The  fpirit  of  the  prophets  are  fubjeft  to  the  prophet^.'* 


298 

I  likewife  had  been  told,  that  "  the  Elders  could  give 
the  power,  as  well  as  take  it  away." 

Bat  as  I  began  to  confider  for  my/elf,  and  reafon  on 
the  propriety  of  every  thing  I  faw  and  heard,  it  appeared 
%o  me  that  the  truth  was  refpecting  the  Elders  giving 
and  taking  away  the  power,  that  as  they  have  an  impli- 
cit faith  in  the  Elders,  therefore,  when  they  inform  the 
believers  that  they  muft  labour  out  of,  and  travail  away 
from  all  thofe  outward  operations,  and  that  there  is  no 
longer  a  gift  therefor,  they  then  ceafe,  becaufe  then  they 
believe  the  power  of  God  ceaies  in  thofe  operations  ;. 
therefore,  they  have  no  defire  nor  will  for  them,  know- 
ing if  they  have,  they  will  be  out  of  the  gift,  and  that 
the  Elders  will  have  no  union  with  them  therein  ;  as 
acting  in  union  with  the  Elders,  is  a  fundamental  point 
of  faith. 

The  many  other  operations,  with  vifions  and  miracles* 
that  are  faid  to  have  been  in  the  church  from  time  to 
time,  it  appeared  to  me,  as  I  calmly  confidered«of  them, 
that  they  proceeded  from  the  fame  caufe  as  above  de- 
fcribed,  i.  e.  in  fhort,  a  ftrong  belief  and  imagination,  and 
oftentimes,  a  fpecies  of  infanity  ;  and  with  others  as  with 
myfelf,  when  I  had  thofe  operations  (and  faith  in  thofe 
gifts  and  miracles)  reafon  was  entirely  excluded. 

1  had  now  loft  that  which  had  caufed  me  to  think  fa- 
vourable of  the  firft  Elders,  particularly  of  James  Whit- 
taker  ;  namely,  that  beautiful  and  comprehenfive  de- 
fcription  of  chriftian  experience,*  faid  to  have  been  writ- 
ten by  him,  as  by  this  time  I  learnt  that  the  letter  which 
contained  it,  was  not  indited  by  him,  but  by  William 
Skails,  who  was  then  a  member  of  the  fociety,  and  a 
man  of  much  reading  and  education,  who,  fcon  after  he 
indited  the  letter,  left  the  fociety. 

This  work  will  exceed  the  limits  at  firft  prefcribed, 
yet  I  muft  not  omit  mentioning  the  refult  of  fome  con- 
venations  with  believers  refpecling  the  aflertion  which 
had  been  frequently  made,  that  "  the  church  did  what 
*'  was  juft  and  right  in  all  cafes."f     It  appeared  to  me, 

*  See  page  40. 

)  §£e  page  24?  anfwer  1  [. 


-99 

from  What  I  had  obferved,  that  the  church  was  faulty 
refpecting  the  manner  in  which  they  had  acquired  much 
property  ;  that  is,  by  what  they  call  a  united  interest  I 
obferved  it  was  my  belief,  that,  if  any  one  loll  his  faith, 
or  for  fome  caufe  chofe  to  leave  the  ibciety,  ehe  property 
he  had  depofited,  ought  to  be  returned  ;  and  for  the  la- 
bour he  had  faithfully  performed,  he  ought  to  be  com- 
penfated  ;  that  no  one  ought  to  be  obliged  to  leave  them 
poor  and  pennylefs.  I  alio  told  them,  that  the  children 
of  fuch  parents  as  had  joined  the  church,  whether  they 
had  been  left  with  the  world,  or  had  gone  forth  into  it 
after  having  been  brought  up  in  the  fociety,  ought  to 
have  an  equal,  juft,  and  lawful  dividend  of  their  parents' 
property,  the  fame  as  they  would  have  had,  if  their  pa- 
rents had  never  joined  the  fociety.  My  reafons  for  this, 
I  obferved,  were,  that  it  would  be  highly  unjuft,  and 
might,  with  propriety,  be  deemed  persecution  for  any  to 
fuffer  lofs  of  property  on  account  of  his  belief  or  difbelief 
in  matters  of  religion. 

Thefe  points  were  controverted  and  difputed  in  the 
ufual  way. 

They  obferved  that — "  All  the  church  came  tog-ether 
"  into  one  joint  body  perfectly  agreed,  and  thinking  alike 
"  in  fpiritual  things  ;  and  in  order  that  temporal  things 
"  might  not  interfere  and  difturb  them  in  their  fpiritual 
41  and  religious  concerns,  it  was  thought  beft,  in  confer  m- 
"  ity  to  the  example  of  the  firft  chriRians,  to  come  into 
**  what  is  called,  a  united  intereir..  Therefore,  of  their 
"  own  free  will  and  choice,  all  who  had  property,  gave 
"  it  up  ;  and  each  one,  and  all  agreed  to  labour  and 
"  perform  fervices  according  to  their  feveral  abilities,  for 
"  the  common  fupport  of  the  gofpel,  without  any  pecun- 
■"  iary  reward.  Accordingly,  they  figned  a  written  cov- 
"  enant  to  that  effect,  binding  themfelves  not  to  bring 
"  any  debt  or  demand  againlt  the  deacons  or  any  mem- 
<l  ber  of  the  church,  for  their  property  or  fer  vices." — 
Furthermore,  they  plead,  that — "  What  had  been  freely 
"  given,  could  not  be  remanded,  or  diverted  from  the 
"  purpofe  for  which  it  was  given,  without  the  free  will 
"  and  confent  of  the  perfon  or  perfons  to  whom  it  had 
**  been  voluntarily  reiigned.""     "Alfo — "  Thofe  vho  had 


300 

c*  left  the  way  of  God,  for  the  world,  had  obtained  what 
*'  they  went  after :  they  had  choferi  the  pleafures  of  the 
"  world,  and  that  was  enough  for  them.  That  if  they 
"  had  carried  their  property  with  them,  or  had  any  thing 
"  given  them  for  their  labours,  it  would  have  been  to 
*•  confume  it  upon  their  lufts  "  And  fome  of  them  laid-— 
"  That  it  was  no  matter  how  poor  they  might  become ; 
u  they  ought  to  fuffer  for  leaving  the  way  of  God.  For 
li  they  have  no  right  to  any  property,  nor  compenfation 
"  for  theii  labours,  which  rhey  have  freely  given  up  ; 
"  and  they  cannot,  with  any  reasonable  confidence,  de- 
"  mand  it."  Notwkhitanding,  they  mentioned  fome 
who  had  be,jn  faithful  labourer  s  for  ten,  fifteen,  or  eigh- 
teen years ;  and  that  the  church  had  given  them  fome- 
thi  g,  i  e.  about  ten  dollars  per  year.  But  I  believed, 
that  even  that  was  done,  especially  in  fome  cafes,  to  avoid 
contention,  and  a  law  fuit  with  them,  which  fome  had 
threatened  them,  and  in  order  to  get  from  them  a  final 
difcharge. 

It  is  true  thefe  men  had  figned  a  covenant,  as  above 
mentioned,  by  which  they  had  formally  debarred  them- 
felves  fiom  receiving  their  property,  or  any  compenfa- 
tion for  their  labours  ;  but  I  considered,  as  they  were 
not,  and  probably  could  not  be  incorporated  under  fuch 
-a  CDnftimtion,  the  covenant  was  null  and  void.  I  fu£- 
peeled  the  leaders  were  fenfible  of  this,  which  was  the 
occafion  of  their  being  allowed  any  compenfation. 

I  contended  that  even  admitting  the  covenant  was 
binding  in  law,  nevenhelefs,  fuch  as  had  been  faithful 
labourers  to  fupport,  and  build  up  the  fociety  in  temporal 
things,  but  could  not  continue  in  their  belief  o£  the  doc- 
trines of  the  church,  ought  in  juftice  to  be  compenfated 
for  their  labours.  Though  the  covenant  might  be  right 
fo  far  as  to  debar  any  who  left  them  from  making  un- 
juft  demands-  or  taking  undue  advantages  of  them,  and 
I  confidered  it  juft  refpecling  property  in  no  other  point 
of  light. 

I  reminded  them,   that  in  the  early  part  of  my  faith, 

I  was  told  feveral  times  that  "  people  who  joined  them, 

.'id  live  where  they  chofe  ;  and  that    man  and  wife 

u  might  live  together,  if  they  thought  bed  fo  to  do  j  and 


3d 

%t  m  all  civil  things,  act  and  think  for  the 
"  that  not  any  were  difowned  on  any  other  account, 
"  but  by  continuing  in  the  practice  of  what  they  knew 
"  to  be  fm."*  Alio,  that  "  none  were  enjoined  to  fen- 
"  ter  into  a  united  intereft  and  give  up  their  property."-** 
But  now  I  know,  faid  I,  that  they  will  not  be  held  in 
Pinion  long,  unlefs  they  move  among  believers,  gather 
into  a  united  intereft,  give  up  their  property,  and  in  all 
refpects,  act  according  to  the  counfel  of  the  Elders. 

I  thought  1  fhould  have  been  more  fatistied,  if  I  had 
had  a  deceitful  memory.  Though  I  united  with  them 
in  feveral  points  of  their  faith,  yet,  in  order  to  gather  my 
union  with  the  believers,  as  the  Elders  had  counfelied 
me,  it  was  actually  neceiT.iry  for  me  to  believe  that  I 
could  be  faved  in  no  other  way  than  by  obedience  to  the 
Elders  ;  and  in  order  to  this,  I  muft  believe,  that  the 
reign  of  Chrift  on  earth  had  commenced  in  the  way  and 
manner  which  they  had  taught.  But  it  appeared  to  me 
that  the  fcripture  prophecies  on  the  fubject  of  what  is 
called  the  millennium,  had  no  more  reference  or  relation 
to  this  church,  than  to  any  other,  even  if  firft  Mother, 
father  William,  and  father  James,  as  they  call  them,  had 
been  exemplary,  pious  perfons.  Therefore  according  to 
what  I  had  once  told  Elder  Hezekiah,  the  more  I  ex- 
amined the  fcriptures,  the  more  I  doubted  their  being  in 
the  millennium  ;  and  that  I  had  reafon  to  believe  that 
many  of  thofe  who  profefled  to  be  ftrong  in  the  faith, 
even  fome  of  the  leaders,  had  at  times  their  doubts,  ex- 
ercifes  and  trials  about  it,  as  well  as  myfelf  and  oth- 
ers. 

Having  thus  confidered  all  things  appertaining  to  this 
faith,  I  now  concluded  and  was  fatisfied,  that  this  could 
not  be  that  clear  difpenfation  pointed  out  in  the  fcrip- 
tures, in  which  God  would  pour  out  his  fpirit  upon  all 
flefh,  and  all  mould  know  the  Lord,  and  no  caufe  re- 
main for  doubts  and  exercife  of  mind  refpecting  the  truth 
of  it.     Neverthelefs,  I  did  not   doubt  but  that  thofe  of 

*  See  page  18,  anfwer  5.      Page  19,  anfwer  6. 
f  Page  24,  anfwer  10. 
Bb 


302 

this  fociety,  who  fmcerely  believed,*  and  were  careful  to 
for  fake  all  evil,  would,  through  the  mercy  of  God,  be 
faved.  But  I  concluded  I  could  not  be  faved  by  a  reli- 
gion, the  fundamental  points  of  which  I  did  not  believe, 
and  thought  it  would  be  the  higheft  wifdom  in  me,  to 
"  take  heed  to  the  things"  I  believed  to  be  right,  for 
that  only  will  bring  a  man  peace  at  the  laft.f 

It  may  here  be  obferved,  that  many  who  had  joined 
the  fociety,  having  firmly  believed  as  I  did,  that  they 
had  entered  the  latter  day  glory,  which  had  fo  long  been 
the  fubjedt  of  prophefy  and  prayer  ;  and  afterwards  hav- 
ing caufe  to  believe  to  the  contrary,  met  with  a  mortifi- 
cation and  difappointment,  of  which  thole  who  never  re- 
ceived this  faith,  can  form  no  adequate  idea.  It  ap- 
peared to  me  that  fome,  rather  than  brook  the  difap- 
pointment, were  determined  to  believe,^  and  refused  to 
hear  any  thing  to  the  contrary, $  and  appeared  to  be  as 
happy  as  if  they  were  really  in  the  millennium. 

Several  who  had  been  members  of  the  fociety,  and 
who  had  left  it,  had  obferved  to  me,  that  it  was  with 
the  greateft  reluctance.  I  had  alfo  heard  the  believers 
fay,  that  when  they  were  not  reconciled,  and  had 
thoughts  of  leaving  the  people,  they  felt  very  diftreiTed. 
I  had  experienced  the  fame.  One  caufe  of  which  was, 
having  heard   fo  much  of  the  direful  conlequences  of 

*  "  Error,"  fays  Dr.  Price,  "  when  involuntary,  is  innocent ; 
and  all  that  is  required  of  us,  as  a  condition  of  acceptance,  is  faith* 
fjjily  endeavouring  to  find  out  and  practife  truth  and  right." — 
Sermons,  page  265. 

f  "  No  way  whatever,"  fays  Locke,  "  that  I  fhall  walk  in  againffc 
the  di&ates  of  my  conscience,  will  ever  bring  me  to  the  manftons 
of  the  bleffed.  I  may  grow  rich  by  an  art  that  1  take  no  delight 
in — I  may  be  cured  of  fome  difeafes  by  remedies  I  have  no  faith 
in — but  1  cannot  be  faved  by  a  religion  I  diflruft." 

i  "  Sic  fentio,  fie  fentiam,  i.  e.  fo  I  believe,  and  fo  I  will  believe, 
U  the  prifou  of  the  foul  for  life  time,  and  a  bar  againlt  all  the  im- 
provement of  the  mind." 

§  "  Some  perfons  are  fo  confident  they  are  in  the  right,  that 
they  will  not  come  within  the  hearing  of  any  notions  but  their 
own  :  they  canton  out  to  themfelves  a  little  province  in  the  intel- 
lectual world,  where  they  fancy  the  light  fhine's,  and  all  the  reft 
are  in  darknefs."     Watts  on  the  Mind. 


3°3 

refitting  the  teftimony  of  the  Elders,  and  of  the  woful 
ftate  of  backfiiders  ;  my  mind  had  become  fo  affected 
with  it,  and  habituated  to  it,  that  I  and  others  were  fill- 
ed with  the  mod  fearful  apprehenfions,  which  I  found 
that  nothing  but  an  appeal  to  candid,  fair,  unbiased  rea- 
fon,  could  conquer.  But  this  reluctance  and  dillrefs, 
and  thofe  fearful  apprehenfions,  had  been  conlidered  by 
the  believers,  as  a  proof  that  the  difpenfation  they  were 
under,  was  the  only  way  of  God.  But  I  concluded  the 
caufe  undoubtedly  took  its  rile  as  above  metioned  :  and 
alfo  from  having  had  a  long  acquaintance  and  intimacy 
with  each  other,  and  m  the  mean  time,  the  Elders  hav- 
ing ufed  every  exertion  to  unite  them  together  in  love 
and  friendfhip,  their  afTecYions  had  become  clofely  at- 
tached to  each  other ;  and  when  that  is  the  cafe,  it  is  the 
fame  in  other  focieties,  or  among  other  people  when  they 
part,  or  any  thing  takes  place  that  thwarts  their  affec- 
tions. 

I  (hall  now  proceed  a  little  further  with  my  narration. 
Since  I  returned  lad  from  Lebanon,  as  I  did  not  attend 
their  meetings,  nor  manifeft  any  further  faith,  therefore, 
in  about  three  months  after,  the  Elders  teflified  to  the 
*believers,  their  difunion  with  me  ;  and  fometime  after, 
when  they  found  I  mowed  no  inclination  to  return,  they 
charged  them  not  to  harbour,  or  welcome  me  in  their 
houfes,  if  I  came  to  fee  them ;  nor  to  have  any  conver- 
fation  with  me,  as  I  would  hand  out  that  which  would 
be  poifon  to  their  fouls  ;  and  that  as  1  had  turned  from 
the  way- of  God  myfelf,  I  would  endeaour  to  lead  others 
after  me.  They  alfo  forbid  their  flopping  at  my 
in  pafling  and  repaying,  as  they  had  done  before.  Thefe 
things  I  was  informed  of,  foon  after,  by  B.  Youngs, 
Derick  Veeder,  Frederick  Wicker,  William  Richardfon, 
Hannah  Train,  my  wife's  filler  Macee  Everitt,  and  fev- 
eral  other  believers.  I  was  alfo  told  by  feveral,  that 
thofe  with  whom  the  Elders  have  no  union,  the  believ- 
ers mull  have  no  union  ;  and  that  as  they  wilhed  to  be 
obedient  to  every  gift  of  God  the  Elders  had  for  them, 
they  were  forry  that  they  could  not  fellowship  me  any 
longer ;  and  wifhed  me  not  to  come  to  ee  them,  or  vif- 
it  them  :  (thefe  things  were  hard.)     I  was  told  that  the 


3°4 

Elders  believed  that  I  knew  it  was  the  way  of  God  I 
had  turned  from,  and  therefore,  was  the  lefs  excufable. 
1  was  aifo  told  of  my  loft,  dark,  miferable  ftateand  con- 
dition. 

As  to  their  teftifying  theii  difunion  with  me  (which 
is  the  way  they  difown  perfons  from  being  confidered  as 
members  of  the  fociety)  it  was  no  great  mortification  to 
me,  for  which  I  did  not  blame  them,  as  1  thought  it 
time  we  had  parted,  as  to  my  making  profefTion  with 
them  ;  but  then,  as  I  ftill  had  a  friendly  regard  for  the 
people,  particularly  thofe  with  whom  I  had  had  a  long 
and  intimate  acquaintance,  and  with  whom  I  had  had 
much  converfation,  believing  moil  of  them  were  fincere, 
I  wifhed  to  part  as  friends,  and  if  we  could  not  agree  in 
every  point  of  faith  and  doctrine,  I  wifhed  to  agree  as 
neighbours,  friends,  and  fallible  mortals ;  and  not  by 
any  means,  defpife,  execrate,  and  fhut  doors  againft  each 
other  ;  but  to  endeavour  to  live  in  the  conftant  exercife 
of  love,  pity,  and  kindnefs. 

"  To  eir  is  human  ;  to  forgive,  divine." 

Almighty  God  !  creator  of  the  univerfe  :  Father  and 
friend  of  all  the  human  race  !  look  down  on  us,  thine 
.erring  creatures.  Pity  us  under  our  darknefs  and  im- 
perfections. Enlighten  our  minds.  Enable  us  to  fearch 
and  find  out  truth  and  right.  Banim  from  our  hearts 
the  bitteinefs  of  cenfure.  Cherifh  in  our  minds  a  difpofi- 
tion  to  treat  thofe  who  differ  from  us,  with  kindnefs.  Give 
us  a  fpirit  of  forbearance  and  love  towards  all  our  fellow 
creatures.  To  our  zeal,  add  knowledge  ;  and  to  our 
knowledge,  charity.  Make  us  humble  under  the  diffi- 
culties that  adhere  to  our  faith  ;  and  patient  under  the 
perplexities  which  accompany  our  practice.  Lead  and 
guide  us  by  thy  fpirit ;  and  when  all  the  viciffitudes,  changes 
and  trying  fcenes  of  this  life  are  over  and  done  with,  grant 
that  we  may  all  meet  in  fome  better  ftate  of  exifience. 


END  OF  PART   SECOND, 


A  BRIEF 

HISTORY 

OF    THE 

Rise  and  Progress 

OF  THE 

PEOPLE  CALLED  SHAKERS 

m  WHICH  THE  MOST  SINGULAR  OCCURRENCES 

THAT  HAVE  TAKEN  PLACE  AMONG 

THEM,  ARE  PLAINLY 

DECLARED. 


B  b    2 


A  BRIEF 


HISTORY,  &c 


T. 


HE  people  called  Shakers,  who  are  the  fub- 
ject  of  this  hiftory,  hold  all  churches  that  are  under  the 
protection  of  the  civil  power,  to  be  churches  of  anti-chrift, 
that  is,  all  the  eftablifned  national  churches  in  the  world, 
without  exception.  They  alfo  hold,  that  the  apoftolic 
church  gradually  degenerated,  and  finally  became  a 
church  of  anti-chrift,  under  the  favour  and  protection  of 
Conftantine,  the  Roman  emperor.  But  at  the  fame  time, 
they  profefs  to  believe  that  God  has,  in  every  age,  raifed 
up  witneiTes  to  bear  teftimony  againft  fin  and  the  power 
of  anti-chrift.  Thefe  witnefTes  have  been  thofe  who  were 
called  heretics,  and  who  were  perfecuted  as  fuch  by  the 
«ftablifhed  churches.  When  any  of  thefe  heretics  were 
iupprefTed  by  thofe  churches,  or  loft  their  power  by  feek- 
ing  the  patronage  of  the  civil  authority,  or  forming  a 
connexion  with  an  eftablifhed  church,  God  raifed  up  oth- 
ers in  their  place. 

The  people  called  Quakers,  they  aiTert,  were  raifed 
tip  to  be  true  witneiTes  for  God,  and  to  prepare  the  way 
for  the  fecond  coming  of  Chrift  ;  and  that  they  were  the 
laft  of  the  witneiTes  who  were  put  to  death  for  their  tef- 
timony. But  that  they  alfo  loft  their  power  by  petition- 
ing the  civil  authority  for  a  redrefs  of  grievances,  and 
by  coming  under  its  protection.  After  them,  they  fay, 
a  people  known  by  the  name  of  the  French  prophets 
were  raifed  up,  and  endued  with  the  true  fpirit  of  proph- 
efy  ;  and  that  they  were  the  two  witnefTes  mentioned  by 
St.  John,  wfco  "  after  three  days  and  an  half,"  i.  e.  twelve 


308 

hundred  and  fixty  years,  "  flood  upon  their  feet,"*  i.  e, 
were  not  flain  or  perfecuted  unto  death.  They  alfo  af- 
firm that  the  prophetic  teftimony  of  the  two  witneiTes  re- 
fpecting  the  fecond  coming  of  Chrift  ended,  as  the  time 
which  thefe  prophets  had  foretold  foon  commenced  ;  for 
this  reafon,  that  is,  becaufe  the  Shakers  profefs  to  believe 
that  thofe  prophets  were  the  laft,  and  had  the  greateft 
(hare  of  the  fpirit  of  prophefy,  and  were  particularly 
forerunners  of,  and  preparatory  to  the  fecond  coming  of 
Chrift,  as  profefled  by  them,f  it  may  be  neceffary  to 
give  a  fhort  account  of  the  rife  of  thofe  prophets,  and 
their  moil  noted  proceedings. 

They  firft  appeared  in  Dauphiny  and  the  Cevennes, 
in  France,  about  the  year  1688  ;  in  a  few  years,  feveral 
hundred  Proteftants  profeiTed  to  be  infpired  ;  their  bodies 
were  much  agitated  with  various  operations.  When  they 
were  receiving  the  fpirit  of  piophefy,  they  trembled,  ftag- 
gered,  and  fell  down  and  lay  as  if  they  were  dead.  They 
recovered  twitching,  fliaking,  and  crying  to  God  for 
mercy  for  themfelves  and  for  all  mankind  ;  not  only  in 
their  affemblies,  but  at  other  times.  After  they  had  been 
under  agitations  of  body,  they  would  begin  to  prophefy, 
crying  repent,  the  end  of  all  things  is  near  at  hand.  The 
Cevennes  hills  and  mountains  refcunded  with  their  loud 
cries  for  mercy,  and  denunciations  of  judgments  againft 
all  the  churches  and  their  priefts,  with  predictions  of  the 
downfall  of  Popery.  Their  aflemblies  confifted  of  feve- 
ral hundreds,  and  fome  of  them  of  two  or  three  thoufand 
perfons.  Thefe  were  the  perfecuted  Huguenots  who  were 
fubdued  in  1 705,  when  three  of  them,  namely,  Elias  Mar- 
lon, John  Cavilier,  and  Durand  Fage,  repaired  to  Lon- 
don, where  they  alfo  began  to  prophefy,  with  the  like 
operations  and  ecftacies,  as  in  France  The  French  re- 
fugees, thinking  themfelves  fcandalized  at  the  behaviour 
of  their  countrymen,  were  authorized  by  the  Bifhop  of 
London,  as  fuperior  of  the  French  congregations,  to  in- 
quire into  the  miffion  of  thefe  prophets  They  were  de- 
clared impoftors.  Notwithftanding  this  decifion,  which 
was  confirmed  by  the  Bifliops,  they  continued  their  af- 

■*  Sec  page  123.  f  See  page  1*4. 


3°9 

femblies  in  Soho,  under  the  countenance  of  Sir  Richard* 
Bulkley  and  John  Lacy.  They  teftified  againft  the  min- 
ifters  of  the  eftablifhed  church.  They  denounced  judg- 
ments againft  the  city  of  London,  and  the  whole  Britifk 
nation. 

Marlon,  Cavilier,  and  Fage,  were  perfecuted  as  falfe 
prophets  and  difturbers  of  the  public  peace,  and  were 
ientenced  to  pay  a  fine  of  twenty  marks  each,  and  (land 
on  a  fcaffold  with  papers  on  their  breads  denoting  their 
offence  :  A  fentence  which  was  executed  accordingly 
at  Charing-crofs  and  the  Royal  Exchange.  But  thefe 
proceedings  had  no  tendency  to  flop  their  progrefs :  in 
about  a  year,  there  were  feveral  hundreds  of  both  feels, 
in  and  about  London,  who  united  with  them.  They 
had  numerous  meetings  about  the  fkirts  of  the  city  ;  there 
was  to  be  feen  the  prophet  proftrate,  as  if  expiring,  or 
elfe  like  one  out  of  his  mind,  mute,  fweating,  trembling, 
at  length  beginning  to  rave  and  foam  at  the  mouth,  and 
uttering  certain  unintelligible  expreffions.  Numbers  of 
them  had  various  figns  on  their  bodies,  particularly  mak- 
ing and  daggering  ;  and  they  declared  that  the  impulfes 
of  the  ipirit  were  fuch,  that  they  were  forced  to  fpeak, 
which  feveral  would  do  one  after  another — teftifying 
againft  all  the  churches,  and  prophefying  the  downfall 
of  Babylon,  and  near  approach  of  the  kingdom  of  Chrift, 
or  the  millennium  ftate — that  the  Lord  Jems  was  foon 
again  to  be  revealed,  (for  which  they  would  heartily 
pray )  and  that  the  whole  creation  fhould  appear  in  its 
primitive  beauty,  and  man  regain  the  perfection  of  Adam, 
and  his  immediate  communion  with  God — and  that  this 
great  reftoration  mould  be  brought  about  by  the  fpirit 
of  God — and  that  they  were  as  a  voice  to  bid  the  world 
prepare  for  the  coming  of  the  bridegroom,  that  they 
might  get  on  the  wedding  garment,  and  fo  go  in  to  the 
marriage  feaft,  the  fupper  of  the  Lamb.  They  fpake  of 
the  new  heavens,  the  new  earth,  the  firft  refurrecHon,  and 
the  New  Jerufalem  defcending  from  above.  Alfo,  that 
this  great  work  was  to  be  wrought  by  a  fpiritual  power 
proceeding  from  the  mouths  of  thofe  who  fhould,  by  the 
gift  of  the  fpirit,  be  fent  forth  in  great  numbers  to  labour 
in  the  vineyard ;  and  that  their  miiSon  (hould  be  atteft- 


3  is 

ed  by  figns  from  heaven,  and  the  deftruction  of  the  wick- 
ed univerfally,  as  by  famine,  peflilence,  and  earthquakes ; 
and  that  all  the  works  of  men  being  deftroyed,  there 
fhould  remain  nothing  but  what  was  good,  when  there 
fhould  be  one  Lord,  one  faith,  and  one  teftimony  among 
mankind. 

They  endeavoured  to  fapport  their  predictions  by  the 
many  fcripture  prophefies  concerning  the  millennium,  or 
reign  of  Chrift,  and  univerfal  peace  on  earth-  This  mef- 
fage,  they  faid,  they  were  to  proclaim  to  every  nation 
under  heaven,  beginning  flrft  at  England.  In  order  to 
this,  they  prcfefTed  to  have  the  gift  of  languages,  and 
power  to  convey  the  fame  gift  and  fpirit  to  others. — 
They  alfo  profefTed  to  difcern  the  fecrets  of  the  heart, 
and  to  have  power  to  work  miracles,  even  to  the  raifing 
of  the  dead.  They  appointed  a  time  for  reftoring  a  cer- 
tain Dr.  Wells  to  life.  Vaft  numbers  crowded  to  the 
place,  where  they  waited  for  the  expected  miracle  till 
their  credulity  became  a  jell.  They  alfo  predicted  that 
they  fhould  perform  many  other  miraculous  things. 

They  teftified,  that  all  the  great  things,  of  which  they 
prophefied  reflecting  the  millennium,  would  be  made 
known  over  all  the  earth  within  three  years.  They  alfo 
declared,  that  if  the  power  of  God  did  not  atteft  to  the 
work  before  the  twenty-ninth  of  April  next,  they  would 
own  themfelves  deluded. 

An  anonymous  author,  who  has  written  what  he  has 
entitled,  an  impartial  account  of  the  prophets,  fays,  "  they 
erred  by  fixing  a  time,"  as  above  mentioned,  4t  which 
was  not  given  them  to  know."  The  faid  author  was 
perfonally  acquainted  with  them,  though  not  one  of  them ; 
and  he  appears  to  have  taken  much  pains  to  examine  in- 
to their  miflion,  lives,  and  characters.     He  fays, 

"  Fhey  were  fuppofed  to  be  mad  when  they  had  their 
extatic  fits ;  but  then  they  would  argue  with  brighter 
reafon  than  out  of  them  ;  deliver  difcourfes  very  elegant 
and  long ;  afk  or  anfwer  queftions  with  wonderful  pro- 
priety and  wiidom,  even  exceeding  their  natural  capaci- 
ty." Alfo  that  "  they  were  men  of  fober  lives  and  con- 
verfations,  and  of  good  characters  among  their  neigh- 
bours."    They  were  generally  fuch  as  had  been  account- 


3" 

ed  plain,  honeft,  well-meaning  people."  "  That  they 
all  practifed  in  private  what  they  performed  and  taught 
in  public,  viz.  a  zeal  for  God  and  his  holinefs,  and  con- 
usant prayers  and  praifes  to  him."  "  They  were  defpif- 
ed  and  perfecuted,  but  they  appeared  to  be  humbly  re- 
figned  to  the  will  of  God,  and  to  have  a  fincere  love  to 
their  neighbour." 

Several  of  thefe  prophets  went  from  London  to  Scot- 
land, and  afterwards  to  Holland,  where  the  magiitrates 
committed  them  to  prifon* 

James  Wardley  (a  taylor  by  trade)  and  Jane,  his  wife, 
perfons  of  obfcure  birth  and  contracted  fortune,  lived  at 
Bolton,  county  of  Lancaihire,  in  England,  and  belonged 
to  the  people  called  Quakers  ;  but  receiving  the  peculiar 
fpirit  of  the  French  prophets,  they  joined  with  them  in 
teftifying  againft  all  the  churches  then  in  (landing.  Like 
thoie  prophets,  they  profefled  to  have  vifions  and  revela- 
tions of  the  downfall  of  the  kingdom  of  anti-chrift,  and 
that  the  fecond  coming  of  Chrift,  or  millennium,  as 
prophefied  of  in  the  fcriptures,  was  then  adually  com- 
mencing. 

However  fmgular  this  might  have  appeared,  yet  there 
were  not  wanting  perfons  of  credulity  enough  to  believe 
it,  particularly  fuch  as  had  been  with,  or  whG  believed 
the  predictions  of  the  French  prophets,  beveral  of  thefe 
and  others  were  added  to  them  ;  and  in  i747,f  they 
were  formed  into  a  fmall  fociety,  without  any  eftablifhed 
creed  or  particular  manner  of  worlhip,  as  they  profefTed 
to  be  only  beginning  to  learn  the  new  and  living  way  of 
complete  falvation,  which  had  long  been  the  fubjecl:  of 
propheiy ;  and  therefore  they  profeifed  to  be  refigned, 
to  be  led  and  governed,  from  time  to  time,  as  the  fpir- 
it of  God  might  dictate. 

*  Smollet's  Hiftory  of  England — Cunningham's  Hiftory  of  Great 
Britain — Chauncy's  work.  Impartial  Account  6f  the  Prophets— 
H.  Adams'  View  of  Religions— -Dr.  Calamy's  Commentaries  on  the 
New  Prophets — J.  Mofer's  Anecdotes. 

f  Sos  page  12  2. 


3L2 

^The  principal  members  of  this  infant  feci:  were  John 
'Townley,  by  trade  a  mafon,  of  Manchefter;  and  his  wife, 
and  John  Kattis.  John  Townley  was  wealthy,  and  ve- 
ry liberal  in  helping  the  needy  of  his  fociety,  moft  of 
whom  were  poor.  Kattis  was  faid  to  be  a  fcholar  ;  but 
did  not  long  retain  his  faith.  The  others  were  illiterate. 
Shortly  after  Townley  and  his  wife  joined  the  fociety, 
Wardley  and  his  wife,  being  poor,  removed  from  Bolton, 
twelve  miles  from  Manchefter,  and  lived  with  Townley. 
Meetings  w7ere  frequently  held  under  the  miniftry  of 
Wardley  and  his  wife.  Wardley's  wife  was  called  Moth- 
er ;  to  her  confeifron  of  fms  were  made,  though  it  wTas 
not  fo  much  yet  infilled  upon.  She  had  the  principal 
lead  in  their  meetings,  which  were  generally  held  at 
Townley's.  At  wrhich  meetings  they  fometimes  fat  filent 
a  fhort  fpace,  then  they  would  be  feized  with  violent  and 
tremulous  motions,  during  which  they  would  exprefs 
their  deteftation  againft  fin,  and  its  contrariety  to  the  di- 
vine nature.  Sometimes  their  whole  bodies  would  make 
as  if  forcibly  agitated  by  a  ftronghand  ;  then  they  would 
fing  and  fhout  for  the  downfall  of  the  anti-chriftian  pow- 
ers, and  make  figns,  and  walk  fwiftly  and  joftle  againft 
one  another  ;  they  would  jump  violently,  and  fhiver  for 
a  confiderable  length  of  time.  Hence,  as  appropriate 
names  for  them,  they  were  called  fhiverers  by  fome,  and 
jumpers  by  others. 

In  the  year  1757,  Ann  Lee  joined  their  fociety,  by 
confefling  her  fins  to  Jane  Wardley.  She  was  the  daugh- 
ter of  John  Lee,  blackfmith,  of  Manchefter,  (who  was 
brother  to  Charles  Lee,  a  celebrated  general  in  the 
American  army  in  the  revolutionary  war  with  Great 
Britain.  He  alfo  had  a  brother  who  was  alderman  of 
Algate  Ward,  and  fherifF  of  London.)  She  was  born 
about  the  year  1735.  There  is  no  caufe  to  believe  that 
her  childhood  or  youth  was  marked  with  any  uncommon 
event,  or  that  fhe  joined  any  religious  fociety,  till  the  pe- 
riod above  mentioned.  A  fhort  time  before,  fhe  was 
married  to  Abraham  Standley,  a  blackfmith,  who  had 
worked  at  the  fame  trade  with  her  father — her  occupa- 
i/on  was  a  cutter  of  hatter's  fur. 


3*3 

She  had  eight  'children,  who  all  died  in  infancy,  mofliy 
occafioned  by  hard  labour  ;  her  lafl  child  was  extracted 
by  forceps ;  after  which,  for  feveral  hours,  fhe  lay  with 
but  little  appearance  of  life.  After  fhe  recovered,  on  ac- 
count of  her  thus  fuffering,  ariri  the  unkind  treatment  of 
her  hufband,  who  was  much  given  to  inebriety,  flie  de- 
clared that  fhe  would  never  have  any  more  carnal  inter- 
courfe  with  man.  And  foon  after  fhe  profefTed  to  receive, 
by  revelation,  a  knowledge  of  the  man  of  fin,  the  root  of 
all  evil ;  the  gratification  of  which  nature,  fhe  faid,  was 
the  fin  and  caufed  the  fall  of  Adam  and  Eve.  Then 
the  began  her  teflimony  againlV  marriage  and  fexual  in- 
tercourfe.  Here  it  may  be  obferved,  that  previoufly  to 
this  they  had  held  to  marriage  ;  but  as  they  had  no  un- 
ion with  the  reft  of  mankind  in  any  of  their  proceedings, 
feveral  were  married  by  Jane  Wardley,  or  declared  to 
be  man  and  wife  by  her,  after  their  promifes  to  each 
other  before  her  and  others  of  the  fociety  ;  Wardley  hav- 
ing retained  fomething  like  the  mode  of  marriage  which 
they  had  learnt  of  the  Quakers,  fome  were  married  af- 
terwards according  to  law,  to  tender  their  children  le- 
gitimate. 

Thefe  people  uniting  with  Ann  in  her  teflimony  againfl. 
the  luft  of  the  flefh,  (as  they  called  it)  acknowledged 
fhe  had  received  the  greateft  gift ;  and  from  that  time, 
which  was  about  the  year  1771,  fhe  was  owned  as  the 
fpiritual  Mother,  and  took  the  lead  of  the  fociety. 

Four  or  five  years  before  that  time,  John  Partington, 
of  Mayor-town,  received  their  teflimony  and  joined  the 
fociety ;  and  alfo  John  Hocknell,  of  Chefhire,  (twenty- 
four  miles  from  Manchefler)  who  was  brother  to  Town- 
ley^  wife.  They  were  both  illiterate  men,  but  poiTeiTed 
confiderable  property,  and  being  zealous  in  the  caufe, 
they  did  confiderable  towards  fuppoi  ting  the  poor  of  the 
fociety.  Hannah,  Hocknell's  wife,  at  firfl  was  much 
oppofed,  but  after  fome  time  alfo  joined  the  fociety.— 
Partington  and  Hocknell  had  both  been  noted  men 
among  the  French  propheis. 

Cc 


3*4 

The  believers,*  as  they  were  now  called,  in  pafling  arid 
repafling  from  Manchefter  to  John  Hocknell's,  often 
held  meetings  at  Partington's,  and  likewife  at  Hock- 
nell's. 

Ann  Standley,  now  call|fl  Mother  Ann,  profefled  to 
have  the  gift  of  languages,  the  gift  of  healing,  and  pro- 
fefTed  to  difcern  the  fecrets  of  the  heart,  and  to  be  wholly 
actuated  by  the  invifible  power  of  God  ;  and  that  fhe  had 
attained  a  ftate  of  fmlefs  perfection.  She  aflerted  that  fhe 
was  the  one  fpoken  of  in  the  twelfth  chap,  of  Rev.  ;  and 
that  fhe  had  immediate  revelations  for  all  fhe  delivered. 
She  teftified  that  then  was  the  eleventh  hour,  and  all 
thofe  who  rejected  her  teftimony  would  reject  the  coun- 
fel  of  God  againft  themfelves,  like  unto  the  unbelieving 
Jews. 

After  fhe  was  acknowledged  Mother,  various  opera- 
tions increafed,  (like  thofe  which  had  been  among  the 
French  prophets,  who  by  this  time  had  become  extinct.) 
Their  exercifes  in  their  meetings  were  fmging,  dancing, 
iliouting,  making,  fpeaking  tongues,  (or  fpeaking  what 
no  one  underftood)  and  prophefying  of  the  downfall  of 
all  the  anti-chriftian  churches,  and  the  increafe  of  that 
kingdom  in  which  they  profeffed  to  be.  Alfo,  teftifying 
againft  fin,  and  preaching  up  the  neceffity  of  confeflion 
ct  fins,  which  were  now  principally  made  to  Mother 
/inn. 

Shortly  after  fhe  took  the  lead  of  the  people,  fhe  was 
taken  from  one  of  their  meetings  by  a  number  of  peo- 
ple, at  the  head  of  whom  was  a  civil  officer,  who  com- 
mitted her  to  the  dungeon  of  the  prifon-houfe  ;  the  next 
day  fhe  was  taken  out  and  put  into  Bedlam,  where  fhe 
was  confined  feveral  weeks  and  then  difcharged.f 

About  this  time  William  Lee,  Ann's  half-brother,  a- 
blackfmith  by  trade,  James  Whittaker,  a  weaver,  and 
James  Shepard,  a  fhcemaker,  likewife  joined  them. — 
Lee  and  Whittaker  were  very  zealous  in  the  caufe,  and 

*  Called  Believers  becaufe  they  believed  in  a  new  difpenfation, 
or  the  fecond  coining  of  Chrift. 

|  See  page  46. 


3*5 

foon  became  pillars  with  Mother  Ann  in  the  work  ;  and 
were  firft  called  Elders,  and  fometime  afterwards  were 
acknowledged  as  Fathers. 

In  theyear  1772,  there  were  about  thirty  perions  who 
belonged  to  this  ibciety,  though  there  had  many  more 
joined  it,  but  they  had  fell  off.  There  then  appeared  to 
be  no  profpect  of  any  further  increafe,  as  the  people  in 
general  disbelieved  in  their  teftimony.  About  thattim^ 
Mother  Ann  profefTed  to  receive  a  gift,  or  revelation 
from  God  to  repair  to  America.  She  prophefied  of  a 
great  increafe  and  permanent  eftablifhment  of  the  church 
and  work  of  God  in  this  country.  Accordingly,  as  ma- 
ny as  firmly  believed  in  her  teftimony,  and  could  fettle 
their  temporal  concerns  and  furnifh  necefTaries  for  the 
voyage,  concluded  to  follow  her.  They  procured  a  paf- 
fage  at  Liverpool,  and  arrived  at  New-York,  Auguft, 
1774.  Thcfe  who  came  with  the  Mother  were  her  huf- 
band,  Abraham  Standley,  though  he  did  not  believe  in 
the  mifllon  of  his  wife,  and  of  courfe  was  not  a  member 
of  the  fociety,  William  Lee,  James  Whittaker,  John  Par- 
tington, and  Mary  his  wife,  John  Hoc  knell,  James  Shep- 
ard,  and  one  Ann  Lee  the  Mother's  niece. 

John  Townley,  before  mentioned,  loft  his  faith  of  the 
fecond  coming  of  Chrift,  as  did  feveral  others  ;  and  fhoit- 
ly  after  the  above  named  perfons  left  England,  James 
Wardley  and  his  wife  removed  from  Townley's  and  rent- 
ed a  houfe,  but  not  being  able  to  fupport  themfelves, 
were  taken  into  the  alms-houfe,  where  they  ended  their 
days.     Thus  the  fociety  in  England  was  broken  up. 

After  their  arrival  at  New- York,  being  (hangers  in 
the  country,  and  rather  deftitute  in  their  circumftances, 
they  made  application  to  fome  of  the  fociety  called  Qua- 
kers, for  counfel  and  advice,  and  received  for  anfwer, 
that  the  belt,  thing  they  could  do  would  be  to  repair  to 
Albany,  and  leafe  a  trad  of  land  fome  where  near  that 
city,  and  fettle  on  it.  After  this,  Hocknell,  Whittaker, 
and  Partington,  made  an  excurfion  to  the  northward  in 
order  to  take  a  view  of  the  country,  and  to  find  a  place 
0/  fettlement.     They  at  laft  concluded  to  fettle  at  Nif* 


316 

kcuna,  fince  named  Watervliet,  though  generally  known 
by  the  firft  name.  Partington  and  Hoc  knell  contracted 
each  for  a  fmall  farm,  already  fettled. 

The  early  part  of  next  year,  Hocknell  embarked  for 
England — and  returned  with  his  wife  and  four  children, 
(namely,  Richard,  Francis,  Mary,  and  Hannah ;  Fran- 
cis was  his  youngeft  and  laft  child  he  had,  born  Sept. 
15,  1767  j  he  had  ten  children,  fix  of  whom  he  left  in 
England. ) 

By  the  fpring  of  1776,  Hocknell  with  his  family,  and 
all  thofe  who  came  over  firft,  became  fettled  at  Niffceu. 
na,  except  Standley,  .-.nn's  hufband,  who  left  her  while 
ihe  parried  at  New- York,  They  had  alfo  leafed  in  per- 
petuity feveral  hundred  acres  of  unimproved  land  join- 
ing Hocknell' s  farm  ;  and  by  the  fall  of  the  fame  year 
they  had  built  a  log-houfe,  where  their  principal  fettle- 
ment  now  is — where  Mother  Ann,  Elders  Lee,  Whitta- 
ker,  and  Shepard,  fixed  their  place  of  refidence,  and 
where  they  held  their  meetings.  Here  they  abode  in 
the  wildernefs,  much  unnoticed  and  unknown,  three  or 
four  excepted,  who  were  mechanics  and  neceffitated  to 
feek  employment  abroad  in  order  to  provide  fuftenance 
for  their  common  fupport.  William  Lee  worked  at  the 
trade  of  a  blackimith,  and  James  Shepard  at  fhoe  mak- 
ing, in  Albany,  until  they  became  better  circumftanced 
at  Nifkeuna ;  in  the  mean  time,  thither  they  reforted, 
particularly  on  the  Sabbath,  to  attend  meetings. 

In  the  year  1779,  at  New-Lebanon  and  adjacent  parts 
there  was  much  of  a  religious  awakening ;  and  many 
believed  the  millennium,  or  Chrift's  fecond  coming,  was 
near.  They  had  various  operations,  and  profeffed  to 
have  vifions  and  revelations  of  the  glory  of  that  day. 
Hence  the  minds  o£  many  were  fomewhat  prepared  to 
receive  the  faith  of  thefe  people.  In  the  winter  of  1780, 
Talmage  Bifhop,  of  that  place,  by  fome  means  became 
acquainted  with  them,  and  received  a  meafure  of  faith. 
Elated  with  joy  he  returned  to  Lebanon,  bearing  tidings 
of  a  ftrange  people*  at  Nifkeuna,  having  the   power  of 

*  When  they  came  to  America,  they  bore  the  name  of  "  a  ftrange 
people,"  winch  name  in  four  or  five  years  after,  on  account  of 


: 

(Sod.  A  number  of  the  fubje&s  of  the  revival  at  Leba» 
non,  appointed  Calvin  Harlow  to  go  and  fee  the  people 
at  Nifkeuna,  and  bring  an  account  of  them.  Harlow  re- 
turned ;  and  not  knowing  what  to  think  of  them,  went 
again  in  company  with  Jofeph^Meacham  and  Amos  Ham- 
mond, (both  Baptift  preachers)  and  Aaron  Kibbe  ;  thefe 
four  believed  that  what  they  faw  and  heard  was  the  work 
of  God,  and  confeffed  their  fins.  They  returned  to  Leb- 
anon and  reported  accordingly.  Various  and  vague  re- 
ports began  to  be  fpread  abroad  concerning  them  ;  mul- 
titudes foon  flocked  from  Lebanon  and  thereabouts  to 
fee  them,  and  many  joined  them  ;  in  confequence  of 
which  there  foon  became  a  fettlement  in  that  place, 
which,  for  fome  time  part  has  been  the  refidence  of  the 
miniftration.  The  moft  noted  characters  that  joined  them 
about  this  time,  befide  thofe  above  mentioned,  were  Da- 
vid Darrow,  Valentine  Rathbone  a  Baptift  preacher, 
Daniel  Rathbone,  and  Reuben  Rathbone.  Valentine 
renounced  his  union  with  the  fociety  within  a  few  months 
after  he  joined  them,  and  foon  publifhed  a  pamphlet 
againft  their  faith  and  practice. 

There  were  (and  had  been  for  fome  time)  a  feci  in 
Harvard,  Maffachufetts,  whofe  fentiments  bore  fome  af- 
finity to  the  Shakers  ;  of  courfe  their  minds  were  a  fit 
receptacle  for  the  faith  of  thefe  people.  This  ft&  were 
called  Shadrach  Irelands,  from  Shadrach  Ireland  their 
leader.  The  principal  tenets  of  this  peculiar  feci:  w  ere 
renouncing  connection  with  their  wives,  and  like  the  Sha- 
kers, teftifying  againft,  and  renouncing  the  works  of  the 
flefh,  in  order  to  become  perfectly  free  from  fin.  As 
foon  as  they  arrived  at  this  (late  of  perfection  they  might 
marry  fpiritual  wives,  from  whom  were  to  proceed  holy 
children,  which  were  to  conftitute  the  New  Jerufalem  or 
millennium.  Shadrach  Ireland  put  away  his  firft  wife, 
and  married  Abagail  Logy  for  his  fpiritual  wife.  He 
profe/Ted  to  be  Chrift  in  his  fecond  coming.  He  like- 
wife  believed  that  he  mould  not  die,  or  if  he  did,  that  he 

their  plain  drefs  and  addrcfs  aud  their  refufing  to  bear  arms,  was 
changed  to  the  name  of  Shaking  Quakers ;  but  for  fome  year? 
gaft  they  have  been  called  only  Shakers. 

CC2 


3  #9 

fliould  be  raifed  to  immortal  life  the  third  day.  He 
however  died,  and  his  followers  waited  the  three  days, 
expecting  to  fee  him  rife  at  the  end  of  them  ;  but  as  he 
did  not,  they  fuppofed  they  had  miflaken  the  meaning 
of  his  prophefy,  and  that  a  day  was  to  be  confidered  a 
prophetic  year.  Under  thefe  impreffions,  they  laid  him 
in  a  clofe  cellar  of  his  own  houfe,  as  in  a  vault,  where  he 
remained  until  the  Shakers  vifited  and  preached  to  them 
a  better  underftanding  of  their  principles  of  faith  ;  they 
then  caufed  Shadrach  Ireland  to  be  buried,  and  Aba- 
gail  Logy,  his  wife,  with  feveral  of  his  followers,  joined 
the  Shakers.  It  has  been  faid  the  Mother  fpake  of  thefe 
people  before  fhe  left  England  ;  and  afTerted  they  were 
near  and  ripe  for  the  gofpel. 

Many  now  from  Lebanon,  Hancock,  Harvard,  and 
other  eaftern  parts,  convened  at  Nifkeuna — believers  for 
counfel,  and  others  for  curiofity.  Such  numbers  refort- 
ing  thither,  the  country  being  then  engaged  in  the  war 
with  Great  Britain,  drew  upon  them  a  fufpicion  that 
they  had  fome  fecret  machinations  in  embryo  prejudicial 
to  the  liberties  and  good  of  the  public.  In  confequence 
of  this  jealoufy,  in  July,  1780,  David  Darrow,  who  had 
lately  received  faith,  as  he  was  driving  a  flock  of  fheep 
from  Lebanon  to  Nifkeuna,  was  flopped  and  brought 
back  before  the  authority  at  Lebanon,  by  whom  he  was 
fried  under  fufpicion  of  treafon.  His  fheep  were  taken 
from  him,  and  he,  in  company  wTith  Jofeph  Meacham  a 
"believer,  was  fent  under  guard  to  be  tried  by  the  com- 
Kiiffioners  at  Albany  ;  before  whom  they  were  both  or- 
dered to  promife  obedience  to  the  laws.  With  this  they 
•could  not  confcientioully  comply  ;  as  part  of  their  laws 
■were  of  a  military  nature  and  totally  repugnant  to  their 
principles,  they  could  make  no  fuch  conceflions,  left  in 
obedience  they  mould  be  compelled  to  violate  their  con- 
sciences ;  therefore  they,  with  Elder  John  Hocknell, 
who  had  appeared  in  their  defence,  were  committed  to 
prifon.  The  fufpicion  cf  their  being  enemies  to  their 
country  continuing  to  gain  ground,  Hezekiah  Hammond, 
Joel  Pratt,  Mother  Ann,  John  Partington,  Mary  Part* 
ington,  Wii'iam  Lee,  James  Whittaker,  Calvin  Harlow, 
and  Elizur  Goodrich,  all  principal  leading  chara&ff*'} 


3*9 

were  foon  after  imprifoned  with  Darrow  and  Meacham  4 
but  in  a  fhort  time  Mother  Ann,*  with  her  companion ,, 
were  taken  out  with  intent  to  banifh  them  to  the  Britifh 
at  New- York.  Having  conveyed  them  as  far  as  Pough- 
keepfie,  they  there  imprifoned  them,  till  a  more  favour- 
able opportunity  mould  offer  for  their  tranfportation. 
Here  many  vifited  them,  and  fome  received  a  meafure 
of  faith  in  their  teftimony.  And  after  being  confined 
above  three  months,  Governor  Clinton,  who  then  refided 
at  Poughkeepfie,  hearing  of  their  imprifonment  ordered 
them  to  be  releafed.  Thofe  imprifoned  in  Albany  were 
vifited  by  many,  and  through  the  grates  of  the  prifon 
they  preached  to  multitudes.  Many  exclaimed  againft 
the  perfecution  and  imprifonment  of  thefe  people,  which 
was  believed  to  be  merely  for  confcience  fake.  After 
about  four  months  confinement  they  were  releafed. 

This  ufage,  far  from  anfwering  the  defign  of  their  per- 
fecutors  in  diminifhing,  ferved  to  augment  their  num* 
bers.  Out  of  the  many  hundreds  who  vifited  the  church 
and  Elders  at  Nifkeuna  and  Lebanon,  many  received 
faith  in  their  teftimony,  principally  in  the  ftates  of  Maf- 
fachufetts  and  Connecticut ;  they  returning  and  teftify^ 
ing  their  faith,  proved  a  means  of  gathering  more. 

In  the  year  1781,  fometime  in  May,  the  Mother,  with 
a  female  companion  (Hannah  Kendall)  and  James  Whit- 
taker,  in  company  with  another  Elder,  took  a  journey  to 
the  eaftward,  travelling  from  place  to  place,  vifiting 
thofe  who  had  received  faith.  Being  famed  for  their  re- 
ligious Angularity,  great  numbers  retorted  to  fee  and 
hear  them  from  the  different  parts  adjacent  to  the  places 
they  vifited.  Afier  a  tour  of  about  two  years,  in  which 
time  they  held  a  number  of  meetings  and  preached  ;  and 
having  prevailed  upon  many  to  believe  that  they  were 
fent  of  God,  and  to  confefs  their  fins  to  them,  they  re* 
turned  to  Nifkeuna.  In  this  journey  they  did  not  efcape 
abufe,  calumnv  and  detraction,  which  was  heaped  upon 
them  from  time  to  time  by  the  malevolence  of  persecu- 
tors.    As  nearly  two  thoufand  had  received  faith  in  their 

*  See  page  12a 


3'io 

teftimony  and  joined  them,  the  Elders  were  encouraged 
to  perfevere  in  the  work.     Whittaker  fpent  no  idle  time. 

There  had  always  been  among  the  Shakers  more  or 
lefs  operations,  contortions  and  agitations  of  body,  but 
they  now  became  excefllve,  efpecially  at  their  meetings, 
fuch  as  trembling,  making,  twitching,  j irking,  whirling, 
leaping,  jumping,  ftamping,  rolling  on  the  floor  or 
ground,  running  with  one  or  both  hands  ftretched  out 
and  feemingly  impelled  forward  the  way  one  or  both 
pointed ;  fome  barked  and  crowed,  and  imitated  the 
found  of  feveral  other  creatures — thefe  were  gifts  of  mor- 
tification. Alfo  hiffing,  brufhing  and  driving  the  devil 
or  evil  fpirits  out  of  their  houfes ;  often  groaning  and 
crying  on  account,  as  they  faid,  of  the  remains  of  the 
evil  nature  in  them,  or  for  the  wicked  world ;  at  other 
times  rejoicing  by  loud  laughter,  fhouting  and  clapping 
their  hands.  There  were  feveral  inftances  of  fome  of 
tfoem  even  prpferling  to  have  gifts  to  curfe  fuch  as  cen- 
fured  their  conduct  ;  if  they  were  reproved  for  it,  they 
would  juftify  themfelves  by  referring  to  the  inftance  of 
Eliftia  curfing  the  children  in  the  name  of  the  Lord  ;• 
and  alfo,  to  tell  certain  perfons  to  "  go  to  hell,"  partic- 
ularly fuch  as  had  been  of  their  faith  and  turned  agamfl 
them,  (for  whatever  is  faid  or  done  in  the  gift  is  light, 
though  out  of  the  gift  it  would  be  a  fin. )  Every  thing 
they  laid  or  did  they  had  fome  reafon  or  fcripture  lor ; 
fo  for  this  fpeech  they  would  quote  Pfalm  lv.  14,  15, 
faying,  "  David  even  prayed  that  death  might  feize  up- 
"  on  fuch  as  had  been  his  companions,  and  with  whom 
"  he  had  taken  fweet  counfel,  and  that  they  might  go 
"  down  into  hell  quickly  Alfo  the  apoftle  fays,  Let 
"  them  be  anathema  maranatka,  i.  e.  curled  when  the  Lord 
"  comes,  (if  they  will  not  then  be  obedient.)  He  fur- 
*'  ther  fays,  In  the  name  of  our  Lord  Jelus  Chrift,  that 
u  is,  in  the  gift  of  God,  we  are  to  deliver  fuch  to  Satan 
"  for  the  deftrudion  of  the  filthy  flefh." 

Their  fuperfluous  furniture,  fuch  as  ornamented  look- 
ing glalfes,  &c.  in  a  number  of  inftances,  were  dalhed 
upon  the  floor  and  ftamped  to  pieces ;  ear  and  finger- 
rings  were  bitten  with  all  the  fymptoms  of  rage,  and 
then  fold  for  old  metal,     All  this  was  done  to  teftif^ 


3Z1 

their  abhorrence  of  that  pride  which  introduced  thefe 
things  among  mankind — and  hkewife  as  a  type  of  the 
deftruction  of  Babylon.  They  laid,  "  all  outward  adorn- 
ing and  putting  on  of  cojlly  apparel  were  the  works  of  the 
flefti."  Among  fome,  all  books  that  they  had,  except 
the  Bible,  they  called  anti-chriflian,  and  were  burnt  or 
otherwife  deftroyed.  Some  of  them  defcribed  circles  on 
the  floor,  around  which  they  would  ftamp,  grin  and  per- 
form all  manner  of  grimace,  and  every  act  of  difdain  •> 
they  then  jumped  within  the  ring  and  (lamped  with 
the  utmoft  vehemence,  making  a  hideous  noife.  They 
eonfidered  the  circle  as  reprefenting  fin  in  the  world,  and 
their  actions  round  and  in  it  marked  their  difpleafure  and 
abhorrence  againft  fin ;  and  likewife  their  ftamping  in 
the  ring  with  a  noife  was  figurative  of  the  deftruction  of 
fin  and  pafling  away  of  the  old  heavens,  according  to 
the  fcripmre  expreffion*  "  as  with  a  great  noife."  In 
fhort,  thefe  extraordinary  proceedings  were  carried  to  a 
height  fcarcely  to  be  conceived  They  were  alfo  con- 
tinued with  but  little  intermiflion  till  the  church  was 
brought  into  order,  as  will  be  feen  in  the  fequel.  I  may 
here  obfere,  many  profeffed  to  have  vifions  and  to  fee 
numbers  of  fpirits  as  plain  as  they  faw  their  brethren  and 
fitters  ;  and  alfo  to  look  into  the  invifible  world,  and  to 
converfe  with  many  of  the  departed  fpirits  who  had  liv- 
ed in  the  different  ages  of  the  world,  and  to  learn  and  to 
fee  their  different  ftates  in  the  world  of  fpirits.  Some 
they  faw,  they  faid,  were  happy  and  others  miferable. 
Several  declared  that  they  often  were  in  dark  nights  fur- 
rounded  with  a  light,  fomerimes  in  their  rooms,  but  more 
often  when  walking  the  road,  that  they  could  fee  to  pick 
up  a  pin  ;  which  light  would  continue  a  confiderable 
length  of  time  and  enlighten  them  on  their  way.  Many 
had  gifts  to  fpeak  languages,  and  many  miracles  were 
faid  to  be  wrought,  and  ftrange  figns  and  great  wonders 
fhewn  by  the  believers.* 

*  Several  who  have  Qnce  left  the  fociety,  with  whom  the  au- 
thor has  converfed,  (till  declare  they  faw  fights  and  thinga  done, 
for  which  thev  have  not  been  able  to  afiign  a  natural  caufcx 


$22 

In  order  to  mortify  the  carnal  mind,  their  dances  were 
exceffive ;  and  the  various  methods  they  practifed  to 
mortify  and  try  that  which  they  called  the  root  of  all 
evil,  were  truly  afton  ifhing.  Several  things  which  took 
place,  for  the  fake  of  modefty,  are  here  omitted.  But  I 
may  obferve  thus  far,  that  they  flopped  every  avenue  of 
their  houfes,  fo  that  the  world's  people,  as  they  called 
them,  could  not  fee  them,  and  had  one  or  two  of  the 
brethren  out  to  watch  ;  they  then  ftripped  themielves 
and  danced  naked,  when  the  gift  or  order  came  from 
Mother  Ann  fo  to  do ;  thofe  who  would  not  be  obedi- 
ent had  to  walk  out  of  the  room,  and  fuch  were  gener- 
ally mortified  by  being  called  "  flefhly  creatures — full  of 
theflefh." 

Notwithstanding  their  care  not  to  be  difcovered  by  the 
world's  people,  this  conduct  by  fome  means  leaked  out, 
and  it  was  noifed  about  that  the  Shakers  danced  naked. 
It  appears  that  Daniel  Rathbone,  fen.  was  the  firft  who 
was  queftioned  concerning  the  truth  of  it.  He  gave  no 
direct  anfwer,  being  unwilling  to  expofe  his  brethren  and 
fifters  ;  he  opened  the  matter  to  Whittaker  for  counfel 
in  fuch  cafes  ;  Whittaker  told  him  he  might  deny  it. — 
For  the  firft  leaders  held  that  they  might  deny  the  truth, 
and  at  the  fame  time  fpeak  the  truth  ;  for  inftance,  they 
were  not  naked  in  one  fenfe,  being  clothed  with  fpiritual 
garments,  "clothed  with  falvation" — 2  Chron.  vi.  41; 
*■  with  righteoufnefs" — Pf.  cxxxii.  9  ;  "If  fo  be  that  be- 
ing clothed,  we  fhall  not  be  found  naked" — 2  Cor.  v.  3. 
Though  Elder  Whittaker  did  not  fully  unite  with  their 
{tripping  naked,  and  would  often  leave  the  room,  he  faid 
thofe  gifts  of  Mother  which  he  could  not  fully  fee  into, 
he  would  not  condemn.  Several  were,  whipped,  and 
fome  were  ordered  to  whip  themfelves,  as  a  mortifica- 
tion to  the  flefh.  A  young  woman  by  the  name  of  Eliz- 
abeth Cook,  was  ftripped  and  whipped  naked,  by  Noah 
Wheaton,  for  having  defires  towards  a  young  man — 
Abiel  Cook,  her  father,  hearing  of  it,  profecuted  Noah 
Wheaton  for  whipping  his  daughter  naked.  Hannah 
Cook,  fifter  to  Elizabeth,  who  was  prefent  at  the  time* 
was  called  for  a  witnefs.  She  went  to  Elder  Whittake* 
anji  ajked  him  wfcat  {he  fliould  fay. 


3*3 

He  anfwered — "  I  cannot  tell  you  what  you  muil  faf) 
*'  for  I  don't  know  what  queftions  will  be  afked  you  ; 
'*  but,"  fays  he,  "  fpeak  the  truth,  and  fpare  the  truth, 
"  and  take  care  not  to  bring  the  gofpel  into  difrepute." 

She  accordingly  teftified  before  the  court  that  her  fif- 
ter,  who  was  whipped,  was  not  naked.  Thus  (he  obey- 
ed Whittaker's  orders  ;  for  ftrictly  fpeaking  fhe  was  not 
naked,  for  fhe  had  at  the  time  a  fillet  on  her  head.  It 
alfc  may  be  here  proper  to  obferve,  that  it  was  alfo  faid 
t>y  the  firft  leaders,  "  That  no  practice  is  wrong  nor  any 
"  oath  falfe,  which  is  made  to  gain  the  caufe  of  the  truth, 
"  or  to  defend  the  gofpel  againft  error  ;  though  it  might 
"  appear  directly  oppofite  to  truth  in  the  eyes  of  the 
"  world,  yet  as  done  for  the  caufe  of  the  gofpel  it  is  con- 
"  iidered  as  true." 

Some  time  after  Whittaker's  laft  journey,  that  I  have 
mentioned,  he  went  another  and  travelled  from  place  to 
place  above  fix  months,  in  company  with  Daniel  Rath- 
bone,  fen.  who  alfo  often  preached. 

Elder  William  Lee  feldom  travelled  to  gain  profelytes., 
being  fevere  in  his  temper  and  harfh  in  his  manners  ; 
his  preaching  was  not  fraught  with  that  mildnefs  and  7ir- 
banity  which  is  neceiTary  to  draw  the  attention  and  win 
the  affections  of  the  hearers,  and  render  a  man  beloved. 
It  once  happened  as  he  was  fpeaking  to  a  public  congre- 
gation, one  of  the  fpectators,  a  young  man,  behaved  with 
levity  and  difrefpect ;  upon  this  Lee  took  him  by  the 
throat  and  fhook  hiin,  faying,  "  when  I  was  in  England 
"  I  was  fergeant  in  the  King's  life-guard,  and  could  then 
"  ufe  my  fifts  ;  but  now  fmce  I  have  received  the  gof- 
"  pel  I  muft  patiently  bear  all  abufe,  and  fuffer  my  f*  :ns 
"  to  be  kicked  by  every  little  boy  ;  but  I  will  have  you 
"  know  that  the  power  of  God  wjll  defend  our  caufe." 

Whittaker  was  more  mild  in  his  temper  and  foft  in 
his  manners,  and  accommodated  his  preaching  to  the 
feelings  and  fentiments  of  his  hearers.  He  faid  he  con- 
nived at  many  things  of  which  he  did  not  approve  ;  but 
as  believers  came  forward  in  the  faith  he  was  careful  to 
correct,  obferving,  that  "  any  man  muft  lack  wifdom 
/{  who  fhould  attempt  to  threfli  his  grain  as  it  (lands  in 


3*4 


« 


the  field.  Nay,"  faid  he,  "  firft  reap  it,  then  bind  it 
4i  in  bundles  and  fetch  it  into  the  barn,  and  then  threlh 
**  and  winnow  it  at  leifure  " 

Mother  Ann  feldom  fpake  in  public  congregations, 
but  often  teftified  hei  faith  to  individuals  in  converfation. 
She  was  a  woman  of  much  confidence  and  boldnefs,  and 
one  who  fpake  her  mind  freely  on  all  occafions,  whether 
in  commendation  or  difapprobation.  There  were  feveral 
inftances  fimilar  to  the  following,  which  the  believers 
called  her  fliarp  teftimony  againft  fin.  As  (he  with  fome 
of  the  Elders  was  difputing  with  two  or  three  oppofers, 
(who  contradicted  with  fome  acrimony)  me  at  length 
told  them  they  were  dogs,  dumb  dogs,  damned  dogs  ! 
One  of  the  oppofers  replied  to  the  Elders,  "  What  will 
you  make  of  that  r  do  you  call  that  the  language  of  a 
woman  of  Grd  ?"  He  was  anfwered  that  "  it  was  fim- 
"  ilar  to  the  language  of  fcripture.  St.  John  fays,  all 
u  without  are  clogs  and  forcerers,  and  he  that  believeth  not  is 
**  damned  already.  And  David  fays,  fpeaking  of  Chrift, 
"  Dogs  ci  mpajfed  him  about.  Alfo,  Chrift  calls  fuch  fer- 
"  pents  and  vipers,  and  that  they  could  not  efcape  the  dam* 
"  nation  of  hell :  and  he  likewife  fays,  Be  that  believeth  not 
"flail  be  damned." 

For  fometime  paft  William  Lee  and  James  Whittaker 
had  been  called  Fathers  by  the  believers  ;  and  they  had 
always  underflood  that  Lee  ftood  in  the  lead  next  to  the 
Mother,  and  Whittaker  next  to  him.  But  as  Whittaker 
had  been  the  principal  inftrument  in  gaining  profelytes, 
there  arofe  a  difpute  between  them  in  the  latter  part  of 
the  year  1783,  which  mould  be  firft,  and  Mother  Ann 
interfered  to  fettle  the  controverfy — and  the  contention 
arofe  to  fuch  a  height  that  it  was  the  caufe  of  feveral  lof- 
ing  their  faith.  But  the  difpute  finally  terminated  in 
the  death  of  William  Lee,  which  was  on  the  twenty-firft 
of  July,  1784,  in  the  forty-firft  year  of  his  age.  This 
was  a  great  trial  to  many ;  but  it  was  foon  abforbed  in 
another  of  greater  magnitude.  The  head  and  Mother 
of  the  church,  Ann  Lee,  that  extraordinary  peribn;ige, 
who  was  efteemed  and  admired  by  her  followers,  and  for 
her  Angularity  was  a  curiofity  to  many  others — who  (for 
a  woman)  had  travelled  much  to  propagate  the  faith* 


3'-i 


and  had  from  time  to  time  differed  fcenes  of  infult  and 
abufe  from  inconfiderate  people,  was  now  called  upon  to 
reflgn  up  her  charge.  She  died  at  Niikeuna,  on  the  8th 
day  of  September,  the  fame  year  that  Lee  died.  Her 
funeral  was  attended  by  a  large  concourfe  of  people,  not 
only  believers,  but  by  many  from  the  city  of  Albany  and 
adjacent  parts.  The  people  were  moderately  ferved  with 
wine,  and  returned  home  generally  fatisfled  with  having 
been  at  the  funeral.  §he  was  buiied  near  William  Lee, 
in  their  burying- ground,  about  a  quarter  of  a  mile  from 
their  meeting-houfe  at  Nifkeuna. 

The  moil  of  her  followers  were  much  grieved  on  ac- 
count of  her  death  ;  and  to  many  it  was  an  unexpected 
event,  for  they  had  entertained  an  idea  that  (lie  would 
never  die,  or  at  leaft  that  (lie  would  abide  on  earth  a 
thoufind  years.  She  had  given  fome  fuch  intimations, 
but  Whittaker  never  inculcated  fuch  a  belief. 

Shortly  after  her  death,  many  loft  their  faith  and  fell 
off.  But  by  the  unremitting  exertions  of  Elder  Whitta- 
ker, upon  whom  the  lead  then  devolved,  the  believers 
were  reconciled  to  the  death  of  Mother  Ann  ;  and  were 
taught  that  it  was  neceifary  for  her  to  enter  the  world 
of  fpirits,  in  order  to  their  further  increafe  in  the  gofpel. 
He  often  prophefied  of  a  great  fpread  of  the  gofpel,  and 
of  an  ingathering  to  the  church,  which  was  foon  to  take 
place. 

About  fix  months  after  Mother  Ann's  death,  on  ac- 
count of  fo  many  falling  off  one  after  another,  he  de- 
nounced heavy  judgments  againft  thofe  who  ihould  here- 
after leave  the  church.  His  words  were  thefe — "  Who- 
*'  foever  from  this  time  forfakes  the  bleffed  work  of  God, 
"  will  never  profper  in  this  world  nor  in  the  world  to 
"  come,  nor  die  the  natural  death  of  other  men  ;  if  they 
"  do,  God  never  fpake  by  my  mouth  !"  He  fent  out 
feveral  to  preach  the  gofpel  in  different  parts  of  the  coun- 
try ;  one  of  thefe  was  Reuben  Rathbone,  with  a  com- 
panion, who  for  his  teftimony  in  Connecticut  was  im- 
prifoned  four  months  in  New-London  jail. 

In  1785  and  6,  the  church   by  order  of  Elder  Whitta- 
ker, built  a  fhip  of  two  hundred  tons,  called  the  Union, 
at  the  town  of  Rehoboth,  principally  fcr  the  purpofe  of 
Dd 


326 

fpreading  the  gofpel  among  foreign  nations.  It  was  an 
excellent  fhip,  well  built  and  completely  finiflied.  When, 
in  cnnfequence  of  a  contention  which  arofe  between  Mor- 
rel  Baker  and  Noah  Wheaton,  which  lhould  be  captain, 
the  defign  of  circulating  the  gofpel  was  relinquifhed. — 
She  was  fitted  out  for  Hifpaniola,  with  a  cargo  of  horfes, 
flour  and  other  articles  in  her  hold,  and  commanded  by 
Morrel  Baker,  who,  with  moft  of  the  hands,  were  Sha- 
kers. From  Hifpaniola  they  failed  to  Havanna,  from 
Havanna  back  to  Hifpaniola,  from  thence  to  Charlefton, 
from  Charlefton  to  Savannah,  and  then  to  Hifpaniola 
again,  and  from  thence  to  Bofton,  where  fhe  was  fold. 
The  building  of  the  fhip,  with  thefe  feveral  voyages, 
produced  no  gain  to  the  church  ;  and  the  conduct  of  Ba- 
ker and  the  hands  did  not,  while  following  a  fea-faring 
life,  comport  with  their  profeflion. 

About  this  time  Daniel  Rathbone,  fen.  before  men- 
tioned, and  his  wife  left  the  fociety.  Soon  afier  he  gave 
the  public  his  principal  reafons  for  feparating  in  a  print- 
ed pamphlet,  containing  about  an  hundred  pages.  Alfo, 
by  this  time  Richard  Hocknell  and  Ann  Lee,  the  niece 
of  Mother  Ann,  (before  mentioned)  had  left  them  He 
-and  this  Ann  Lee  were  fhortly  after  joined  together  in 
matrimony. 

Auguft,  1786.  Elder  John  Hocknell  and  John  Part- 
ington went  to  New- York  to  feek  a  paffage  for  England. 
James  Whittaker  had  been  oppofed  to  their  going  ;  but 
when  they  left  Nifkeuna,  he  with  Jofeph  Meacham  were 
at  Tyringham  on  a  vifit  among  the  brethren.  Informa- 
tion foon  reached  Whittaker  that  they  were  gone — he 
immediately  took  horfe,  m  company  with  Meacham,  and 
proceeded  to  New- York  in  order  to  ftop  them,  but  did 
not  arrive  before  they  had  failed.  Some  days  before 
their  departure  they  wrote  to  the  church  at  Nifkeuna  for 
a  few  articles  of  provifion,  which  letter  was  received  by 
the  church  September  5.  The  next  day  they  wrote  to 
them  exprefling  a  defire  that  they  would  remember 
them,  and  pray  for  them  that  they  might  "  profper  in 
the  way  of  everlaft ing  life  j"  and  alfo,  that  they  fincere- 
ly  wifhed  that  they,  while  gone,  might  "  profper  both  in 
foul  and  body."     The  letter  with  fundry  articles  of  pro- 


3-7 

virion  was  fent  by  Elder  James  Shephard,  but  he  did 
not  reach  New -York  till  they  were  gone.  He  there  met 
Whittaker  and  Meacham  ;  they  returned  in  company  to 
Nifkeuna.  In  about  a  year  Hocknell  and  Partington 
returned  from  England.  Partington  foon  after  his  re- 
turn leparated  from  the  fociety. 

And  fome  time  after  James  Shephard  alfo  left  the  fo- 
ciety. He  had  prefided  as  an  inferior  Elder,  and  had 
been  a  considerable  fupport  to  the  fociety  in  its  infant 
date.  Therefore  Elder  Whittaker  faid,  if  he  (hould  be 
unfortunate  or  live  to  be  old,  the  church  muft  not  let 
him  fufFer,  whether  he  mould  continue  in  the  faith  or 
not.  The  author  vifitedfaid  Shephard  in  the  year  1807, 
and  found  him  to  be  in  very  low  circumftances  and  ad- 
vanced in  years ;  but  an  honeft  man.  He  faid  he  had 
Ipent  the  belt  part  of  his  days  in  the  fervice  of  the  church, 
and  that  it  was  their  duty  to  help  him.  Shortly  after, 
he  vifited  the  church  at  Nifkeuna  for  that  purpofe  ;  and 
the  author  was  pleafed  to  hear  that  they  liberally  afford- 
ed him  relief.  As  he  had  no  antipathy  againft  them, 
but  on  the  contrary,  ftill  manifefted  a  regard  for  the  fo- 
ciety, he  was  invited  to  return  and  live  in  it,  as  he  could 
live  more  comfortable  than  in  the  fituation  he  was.  He 
accepted  the  invitation,  and  was  accordingly  placed  in 
the  backfliding  order.*  This  ufage  to  a  man  worn  out, 
moftly  in  the  fervice  of  the  fociety,  was  conftdered  as  a 
credit  to  it. 

It  was  alfo  near  this  time  that  William  Skails  left 
them.  He  had  been  liberally  educated  and  had  read 
much  ;  had  belonged  to  the  fociety  feveral  years,  and  for 
awhile  had  been  zealous  in  the  caufe.  At  one  time  he 
(tripped  himfelf  naked  and  teftified  his  faith  before  Lucy 
Wright,  the  prefent  Mother  of  the  church,  Samuel  Fitch, 
John  rruefdell  and  feveral  other  believers,  faying,  "  Na- 
"  ked  came  I  into  the  world,  and  naked  muft  I  go  out ; 
**  and  naked  muft  my  foul  ftand  before  God,  as  naked 
"  as  my  body  now  ftands  before  you.  It  is  my  faith 
"  that  fin  has  been  the  caufe  of  fhame,  and  my  foul  muft 
*•'  become  diverted  of  fhame,  and  as  completely  ftripped. 

*■  §«L  note  g3ge  58. 


3^8 

<•  of  iin  as  my  body  is  now  dripped,  or  I  can  never  Hand 
"  before  you  in  the  world  of  fpirits."  Afterwards  he  dis- 
covered as  great  zeal  againft  them  and  their  faith  ;  fev- 
eral  times  he  went  among  them  and  exclaimed  againft 
them.  He  wrote  feveral  pieces  concerning  the  faith  and 
practice  for  publication,  but  they  never  appeared  in  print. 
It  is  faid  he  afterwards  became  fomewhat  delirious. 

Elder  Whittaker  continued  indefatigable  in  his  en- 
deavours to  fpread  the  gofpel ;  he  almoft  continually 
employed  his  time  in  travelling  and  preaching,  and  vif- 
iting  the  believers  and  endeavouring  to  build  them  up 
in  the  faith  ;  and  though  many  fell  off  from  time  to  time, 
yet  many  were  gatheied.  By  the  year  1787,  Elder  Whit- 
taker, with  the  ailiftanc.e  of  feveral  others  who  had  trav- 
elled with  him,  had  gained  more  or  lefs  believers,  befides 
thofe  at  Nifkeuna  and  Lebanon,  at  the  following  places  ; 
Hancock,  Richmond,  Pittsfield,  Shirley,  Harvard  and 
Tyringham,  in  the  ftate  of  MafTachufetts  ;  at  New-En- 
field,  Canterbury  and  Loudon,  ftate  of  New-Hampfhire  ; 
at  Enfield,  ftate  of  Connecticut,  and  at  Alfred  in  the 
province  of  Maine.  The  whole  number  of  believers  at 
thefe  different  places  amounted  to  near  three   thoufand. 

A  long  ftatement  of  facts  might  be  given,  which  the 
limits  of  this  work  will  not  admit,  refpecling  the  abufe 
and  perfecution  which  the  Elders  and  many  of  the  be- 
lievers fuffered.  Let  it  fuffice  to  fay,  they  were  often 
whipped  out  of  towns  and  villages,  and  feverely  threat- 
ened to  prevent  their  return.  Sometimes  they  did 
return,  and  were  again  infulted  and  abufed.  Mobs  fre- 
quently gathered  round  their  houfes,  broke  their  win- 
dows and  doors,  dragged  them  into  the  dirt  through  the 
itreet,  and  kicked,  whipped  and  feveral  other  ways  abuf- 
ed them.  At  one  time,  Mother  Ann  was  fo  beaten  that 
her  body  was  black  and  blue — and  at  the  fame  time 
Whittaker  had  two  of  his  ribs  broken.  The  church  hav- 
ing increafed,  as  above  mentioned,  while  America  was 
in  a  war  againft  Great  Britain,  many  of  them  were  preff- ' 
ed  and  taken  from  their  dwellings  to  bear  arms,  which 
they  would  not  do  j  when  a  gun  was  forced  into  their 
hands  they  would  immediately  let  it  fall,  on  account  of. 


Pi 

which  ihey  were  often  piicked  with  bayonets,  whipped, 
kicked  and  beaten.  In  fhort,  they  fuffered  almoft  every- 
thing, the  lofs  of  their  lives  excepted. 

The  church  had  now  begun  to  a/fume  the  appearance 
of  profperity,  when  it  was  again  called  upon  to  part  with 
its  principal  pillar.  Elder  James  Whittaker,  who  had 
been  out  upon  a  religious  journey  in  company  with  Reu- 
ben Rathbone,  (who  had  been  feveral  journeys  with  him 
before)  returning  home  was  taken  fick  at  Enfield,  (Con  } 
in  March,  1787,  where  he  remained  until  he-died,  which 
was  on  the  morning  of  the  20th  of  July  following,  aged 
about  thirty-eight  years.  In  the  evening  before  he  died 
he  fent  a  believer  to  give  information  to  the  church  at 
Lebanon  that  he  was  going  to  die,  with  orders  for  a 
few  of  his  brethren,  whom  he  named,  to  come  and  fee 
him ;  but  before  they  reached  Enfield  he  was  dead.-—' 
His  death  was  a  great  trial  to  mod  of  the  believers,  for 
he  was  much  beloved  by  them. 

Thus  the  church  had  loft  its  three  principal  leaders, 
who  had  nurtured  it  in  its  infant  ftate,  and  whofe  fofter 
ing  care  had  protected  it  through  all  its  imbecilities  and 
various  trials,  and  had  raifed  it  to  a  degree  of  maturity. 
They  had  been  the  principal  pillars  to  fupport  its  fabric, 
which  more  than  once  had  been  threatened  by  the  rage 
of  oppofition  and  perfecution  to  be  annihilated.  I  mall 
here  fufpend  further  narration,  while  I  give  the  faith  of 
the  church  in,  and  a  few  chara&eriftic  traits  of,  thefe 
three  extraordinary  perfonages.  Their  faith  in  Mother 
Ann  was  great ;  and  they  Mill  believe  though  (lie  is  ab- 
fent  in  body,  yet  fhe  is  prefent  in  fpirit.  They  believed 
that  fhe  was  wholly  actuated  by  the  power  of  God  ;  and 
that  (he,  with  Chrift,  had  been  the  fubjecl:  of  prophefy ; 
and  that  (he  was  equal  with  Chrift  and  fuffered  in  fpitit 
like  unto  him  in  a  death  to  a  fallen  nature,  in  order  to 
finifti  the  work  of  man's  final  redemption.*  They  be- 
lieve fhe  was  the  woman  prophefied  of  by  St.  John  that 
fled  into  the  wildernefs,-  and  that  Nifkeuna  was  the  place; 
and  that  in  this  place  of  retirement  (he  was  nourifhed  for 
a  time,  times  and  half  a  time,  i.  e.  three  years  and  an 

*  See  pages  271,27a. 
Dd   2 


halt,  when  fhe  became  known  by  opening  and  preaching 
the  gofpel  as  before  related.  Many  of  them  believed 
that  the  man  child,  fpoken  of  in  the  Revelations,  was 
James  Whittaker  ;  and  that  he,  or  rather  that  fpirit 
which  he  pofTelfed,  was  as  a  rod  of  iron  againfl  fin,  which 
in  the  progrefs  of  the  work  would  rule  all  nations.  Ann 
L.ee,  when  addreiTed  with  the  title  of  miftrefs  or  madam, 
fometimes  remonftrated  againfl  it,  faying,  "  I  am  Ann 
the  word,"  meaning  to  fignify  that  me  was  the  word  in 
the  fame  fenfe  that  Chrift  is  called  the  word  in  the  firft 
chapter  of  the  gofpel  according  to  St.  John.  She  was 
fometimes  called  the  Elect  Lady,*  but  the  believers  have 
generally  called  her  Mother,  and  Whittaker  and  Lee 
Fathers  ;  becaufe  through  or  by  them  they  were  begot- 
ten in  the  gofpel,  brought  forth  into  a  new  creation  or 
birth,  and  empowered  from  babes  to  become  men  in  the 
work  of  their  redemption. 

Ann  Lee  was  a  woman  rather  fhort  and  corpulent. 
Her  countenance  was  fair  and  pleafant,  but  often  aiTum- 
ed  a  commanding,  fevere  look  ;  fhe  fang  fweetly,  with  a 
pleafant  voice,  but  would  frequently  ufe  the  moll  harfh, 
iatirical  language,  with  a  mafculine,  fovereign  addrefs. 
Her  natural  genius  was  refplendent,  with  a  quick  and 
ready  turn  of  wit,  but  entirely  deflitute  of  fchool  educa- 
tion.    She  was  exceeding  loving  and  kind  to  the  believ- 

*  About  the  fame  time  Ann  began  her  teflimony  in  America, 
Jemima  Wilkinfon,  a  Quaker's  daughter,  who  was  born  in  Cum- 
berland, ftate  of  Rhode-Ifland,  alfo  began  to  teftify  that  Chrift  had 
made  his  fecond  appearance  in  her.  She,  like  Ann,  declared  fhe 
had  immediate  and  fpecial  revelation  from  God  for  all  flic  deliv- 
ered. Her  profeffion  and  preaching  were  in  moft  refpects  the 
fame.  She  alfo  gained  a  number  of  followers.  Jemima  was  call- 
ed, by  many  people,  the  Elect  Lady ;  and  as  the  fame  title  was 
fometimes  applied  to  Ann  Lee,  this,  when  one  of  them  was  fpoken 
of,  has  fometimes  rendered  it  difficult  to  diftinguifh  which  of  the 
two  was  meant.  Jemima  and  fome  of  the  leading  characters 
among  the  Shakers  have  had  conferences  on  the  fubject  of  their 
religion ;  though  their  profeflion  was  nearly  alike,  yet  each  party 
believed  they  had  a  revelation  fuperior  to  the  other.  But  the  au- 
thor has  heard  the  Shakers  fay,  that  Jemima  acknowledged  them 
to  be  before  her.  For  a  further  account  of  Jemima  Wilkiflforr, 
lee  H.  Adams'  View  of  Religions,  p.  458,  third  cdUrpnt 


33* 

ers ;  fhe  often  called  them  her  children,  and  fometimes 
her  dear  children,  and  recommended  them  to  love  >ne 
another  as  fhe  loved  them.  Thofe  people  who  came  to 
fee  her  and  her  followers,  that  did  not  oppofe  them,  but 
on  the  contrary  manifefted  a  friendly  difpofition,  fhe  alfo 
treated  with  much  kindnefs,  efpecially  if  they  manifefted 
any  inclination  to  receive  the  faith. 

William  Lee  had  been  married  and  had  two  children 
by  his  wife.  He  was  for  a  time  a  noncommiffioned  of- 
ficer in  the  King's  life-guard ;  while  in  it  his  wife  prov- 
ed falfe  to  him,  and  had  a  child  by  another  man  ;  after 
which  (fome  time  before  he  came  to  America)  he  en- 
tirely forfook  her.  He  was  large  in  fize,  ftrong  and  ro- 
buft,  ftern  and  commanding,  in  his  conduct  generally 
harfh  and  fevere,  and  was  called  by  the  believers  "  a  fon 
of  thunder."  It  has  often  been  laid  that  he  wras  more 
fit  to  have  the  command  of  a  fhip  of  war  than  of  a  church 
of  Chi  id. 

Whittaker  was  a  man  of  a  lively  difpofition,  and  a 
bright  turn  of  mind  ;  he  had  a  penetrating  eye,  and  a 
majeftic,  commanding,  authoritative  look,  at  the  fame 
time  pleafant  and  complacent.  He  was  of  a  fair  com- 
plexion, the  picture  of  health,  and  a  man  of  confiderable 
information,  and  generally  refpected  and  believed  to  be 
fmcere  even  by  thofe  who  were  nor  members  of  the  fo- 
ciecy.  The  author  has  heard  feveral  fay  who  have  fep- 
arated  from  the  fociety,  that  they  "  really  loved  Whitta- 
ker." 

Mother  Ann  and  William  Lee  often  drank  freely  of 
fpirituous  liquors,  and  were  fometimes  intoxicated.* — 
She  fometimes  faid  that  fpirituous  liquor  was  one  of 
God's  good  creatures  James  Whittaker  was,  for  the 
moll  part,  a  fober  man  and  feldom  drank  to  excefs. 

*  Other  reports  have  been  in  circulation  concerning  thefe  firft 
leaders,  particularly  that  Ana  Lee  was  a  lafcivious  and  lewd  wo- 
man ;  this  has  been  publiflied  in  the  Theological  Magazine — and 
that  flie  was  a  woman  of  ill  fame  in  England.  But  any  thing 
which  has  been  reported  or  heretofore  publifhed  respecting  her 
or  her  followers,  that  has  not  been  fumcientiy  authenticated,  is 
difcarded  from  this  work. 


332 

They  fometimes  obferved,  that  to  the  pure  all  things 
were  pure  ;  but  to  the  defiled  and  unbelieving  nothing  is  purey 
their  minds  and  confidences  being  defiled — Titus,  i.  15. — 
Such  they  faid  were  damned  in  all  that  they  ate  and 
drank,  becaufe  they  did  not  do  it  in  faith  ;  for  whatever 
is  not  of  faith,  is  Jin.  But  with  relpecl  to  themfelves, 
whatfoever  they  did  was  done  in  faith  with  a  pure  con- 
fcience,  therefore  they  felt  no  condemnation  in  that  which 
they  allowed — Rom.  xiv.  22,  23.  Thoie  things  in  which 
they  found  no  evil,  might  appear  evil  to  the  wicked,  be- 
ing feen  by  them  with  an  evil  eye,  and  examined  with  a 
wicked  heart.  Further  it  was  ftated,  that  no  man  was 
able  to  judge  them  in  their  conduct  with  a  right  judg- 
ment, any  more  than  men  formerly  were  able  to  judge 
Chrift  when  he  did  that  in  a  number  of  inftances  which 
appeared  to  the  evil-minded  to  be  fin — as  his  breaking 
the  Sabbath,  as  they  faid  ;  but  as  Chrift  was  Lord  of  the 
Sabbath  and  Lord  of  all  things,  fo  were  the  Elders,  par- 
ticularly Mother  Ann.  Alfo,  when  they  ate  or  drank, 
or  whatever  they  did,  they  did  all  to  the  glory  of  God  ; 
and  they  expected  to  be  evil  fpoken  of  for  that,  for  which 
they  gave  thanks — 1  Cor  x.  30,  31.  The  teflimony  of 
thefe  perfons,  particularly  Ann  and  Whittaker,  was  in- 
variably at  all  times  againft  fin  and  the  gratification  of 
the  carnal  mind,  and  the  neceflity  of  purity  in  heart  and 
life.  They  profefTed  to  have  many  vifions  and  revela- 
tions of  the  fpiritual  world,  and  concerning  things  in  the 
prefent  life.  They  faid  they  often  converfed  with  an- 
gels and  departed  fpirits.  They  aflerted  that  often  when 
they  were  preaching,  they  faw  many  fpirits  who  appear- 
ed to  be  attentive  to  hear  and  receive  the  word  ;  alfo 
many  believers  declared  they  faw  the  fame.  Ann  and 
Whittaker  often  prophefied  of  a  great  increafe  and  fpread 
of  the  gofpel  in  the  next  opening  ;  and  that  it  would 
break  out  in  fome  place  far  diftant. 

The  author  has  made  much  inquiry,  concerning  the 
ftate  of  mind  in  which  they  appeared  to  die,  but  he  nev- 
er could  learn  that  they  bore  any  particular  teftimony 
in  fupport  of  their  faith,  or  expreffed  any  happy  fenfa- 
tions  or  comfortable  hope.  Mother  Ann  was  peevifh, 
and  even  crofs.     Lee  died  in  excruciating  pain.     Whit- 


333 

taker,  Tome  months  before  he  was  taken  fick,  faid  that 
he  fhould  not  live  long  ;  and  ten  or  twelve  hours  before 
he  died  appeared  to  have  a  fenfe  that  his  end  was  near, 
and  alfo  appeared  to  be  calm  and  refigned. 

The  vacancy  occafioned  in  the  miniftration  by  the 
death  of  Whittaker  was  rilled  by  Jofeph  Meacham,  who 
had  travelled  and  preached  much  with  Whittaker.  His 
ufeful,  a&ive  zeal  had  procured  him  the  efteem  and  ven- 
eration of  the  church.  A  fhort  time  previous  to  this, 
preaching  to  the  world  had  been  almoft  fulpended,  or  as 
they  term  it,  "  the  gofpel  was  clofed  or  (hut  up,  and 
withdrawn  from  the  world,  that  the  church,  as  a  body, 
might  gather  into  order  and  increafe  in  its  own  fpiritual 
ftrength,  and  travail  into  the  fubftance  of  what  they  pro- 
feiTed." 

Elder  Meacham  was  indefatigable  in  his  exertions  to 
collect  the  believers  into  families,  to  fupport  a  joint  inter- 
eft  and  union  and  to  hold  all  things  in  common,  (for  whioh 
Whittaker  had  begun  to  make  fome  preparations  pre- 
vioufly  to  his  death. )  He  fignified  the  departure  of  Elder 
Whittaker  was  neceiTary  in  order  that  they  might  travail 
into  a  deeper  work,  and  for  the  further  increafe  of  the 
gofpel.  In  order  to  this  increafe,  he  laboured  to  con- 
vince the  believers  of  the  neceflity  of  travailing  out  of  a 
fleuSly  relation  or  union  according  to  the  ties  of  nature, 
and  of  being  gathered  into  a  church  or  fpiritual  relation, 
and  of  becoming  purified  from  every  principle  proceed- 
ing from  a  carnal  nature,  and  then  they  would  be  pre- 
pared to  minifter  the  gofpel  to  others.  They  were  taught 
that  in  order  to  become  truly  a  church  of  Chrift,  a  joint 
temporal  intereft  fliouid  be  abforbed  in  one  common  and 
indiftinct  property. 

The  firft  gathering  commenced  at  Lebanon,  in  the 
year  1788,  where  feveral  hundreds  both  male  and  fe- 
male were  collected  from  the  different  places  where  there 
were  believers  ;  fome  on  account  of  their  mechanical  in- 
genuity ;  fome  for  their  property  ;  fome  for  helpers  and 
afliftants  in  temporal  things,  and  others  for  fpiritual 
teachers  and  helpers,  and  fome  on  account  of  their  own 
protection  andfalvation.  A.11  thefe  entered  into  a  ver- 
bal covenant,  the  fubftance  of  which  was,  to  maintaji*. 


334 

and  fupport  a  joint  intereft,  and  a  promife  not  to  bring 
one  another  into  debt  for  any  fervices  or  property  they 
fhould  beftow  on  the  joint  intereft  of  the  church.  Alio  an 
agreement  to  be  under  the  order  and  government  of  the 
Deacons  in  all  their  temporal  concerns.  All  the  Deacons 
and  Elders,  together  with  the  people,  were  under  the 
guardianfhip  and  direction  of  Meacham. 

Though  the  teftimony  and  labours  againft  the  flelli 
had  hitherto  been  fevere,  yet  now  they  were  increafed 
with  redoubled  energy.  The  exercifes  of  thofe  who  were 
gathering  into  a  family,  united  intereft  and  order,  were 
extreme  beyond  conception.  They  conceived  that  by 
the  power  of  God  they  could  labour  completely  out  of 
that  natural  inftinct  implanted  in  mankind  for  the  pur- 
poie  of  procreation.  They  believed  this  to  be  the  moft 
weighty  and  important  work  they  had  to  do  ;  to  which 
they  were  ftimulated  by  their  Elders,  who  told  them  that 
fuch  a  ftate  had  been  attained  by  fome  in  the  faith,  par- 
ticularly by  Mother  Ann  and  Elder  Whittaker.  They 
now  prelTed  forward  in  the  work  of  mortification  and 
fuifering  with  cheerfulnefs  and  refolution,  and  endeav* 
oured  by  every  poffible  means  to  root  out  and  deftroy 
this  inherent  propenfity.  Imagination  was  exhaufted  by 
inventing,  and  nature  tortured  in  executing  this  arduous 
work.  They  often  danced  with  vehemence  through  the 
greateft  part  of  the  night,  and  then  inftead  of  repofing 
their  wearied  bodies  upon  a  bed,  they  would,  by  way  of 
further  penance,  lie  down  upon  the  floor-  on  chains,  ropes, 
(licks,  in  every  humiliating  and  mortifying  pofture  they 
could  devife  !  This  work  continued  with  fuch  unabated 
zeal,  that  feveral  who  were  the  moft  faithful  and  zeal- 
ous, laboured  into  fuch  a  degree  of  mortification  as  to 
travail  out  of  the  flefh  Aire  enough ;  the  fpirit  took  its 
departure  out  of  its  emaciated  and  ruined  tabernacle — 
and  being  thus  purged  from  carnal  propenfities,  was  con- 
figned  to  the  dark  recelTes  of  the  filent  tomb  S  And  it 
was  faid,  fuch  gave  up  their  lives  for  Chrift's  fake  and 
died  on  the  crofs. 

This  work  was  not  limited  wholly  to  Lebanon,  but 
preachers  were  appointed  and  fent  by  Elder  Meacham, 
to  kindle  the  fame  flame  among  believers  in  the  differ- 


335 

ent  parts  where  they  lived,  and  to  gather  them  in  the 
fame  order.  The  next  gathering  commenced  at  Han- 
cock, in  the  year  1791  ;  the  direction  of  which  was  af- 
figned  to  Calvin  Harlow.  They  thus  proceeded  in  this 
work  from  one  place  to  another  till  moft  of  the  believers 
were  gathered,  and  the  fame  order  eflablifhed  at  Nifke- 
una  and  moft  of  thofe  places,  before  mentioned,  where 
Whittaker  and  others  had  planted  the  faith.  Thofe  who 
were  gathered  into  this  order  and  united  intereft  flood 
in  what  was  called  church  relation,  i.  e.  related  to  the 
church  at  Lebanon,  which  was  called  the  mother  church, 
and  firft  gofpel  church  ;  thofe  private  or  individual  fami- 
lies who  were  not  yet  gathered,  flood  in  what  they  called 
fleihly  relation ;  and  all  were  taught  that  thofe  who  flood 
in  church  relation  could  travail  further  out  of  iheflefh  in 
one  week,  than  thofe  who  flood  in  flefhly  relation  could 
in  a  year.  This  work  they  fay  was  effected  and  confirm- 
ed by  the  year  1792,  when  they  believe  Daniel's  thir- 
teen hundred  and  thirty-five  days  ended  * 

Some  time  before  this,  thofe  various  operations  I  have 
mentioned  began  to  abate  and  now  came  quite  to  an 
end,   i.  e.  with  thofe  who  were  gathered  into  this  order. 

It  may  here  be  obferved,  that  the  laft  inflance  of  strip- 
ping naked  and  of  corporeal  punifhment,  was  at  Nifke- 
una  about  the  year  1793  :  two  y°ung  women,  by  name 
Abigail  Lemmons,  Saviah  Spires  and  another  who  has 
fince  left  the  people  and  had  rather  her  name  (hould  not 
be  publickly  mentioned,  amufed  themfelves  by  attending 
to  the  amour  of  two  flies  in  the  window  :  they  were  told 
by  Eldrefs  Hannah  Matterfon  for  thus  gratifying  their 
carnal  inclinations,  and  as  a  mortification  to  the  fame, 
they  muft  ftrip  themfelves  naked  and  take  whips  fhe  had 
provided  and  whip  themfelves,  and  then  whip  each 
other ;  two  happened  at  once  to  flrike  the  third,  when 
fhe  cried  murder  !  they  were  then  ordered  to  flop  and  to 
plunge  into  a  brook  near  by  ;  all  this  was  done  in 
the  prefence  and  under  the  approbation  of  Elder  Timo- 
thy Hubbard,  and  Jonathan  SlofTon  one  of  the  brethren. 

*  See  pagff  124. 


336 

Shortly  after,  Elder  Meacham  came  from  Lebanon, 
and  being  informed  of  it,  he  faid,  the  gift  for  (tripping 
and  labouring  naked,  and  ufmg  corporeal  puniihment, 
had  entirely  run  out  *  for  as  they  could  not  keep  fuch 
conduct  fecreted  from  the  world,  the  church  had  already 
fuffered  much  perfecution  on  account  of  it,  therefore 
there  muft  be  no  more  fuch  proceedings. 

It  may  be  now  proper  to  take  notice  of  feveral  things 
that  had  been,  and  are  flill  reported  of  this  people. — 
Thofe  reports  that  have  been  the  mod  circulated  are, 
that  they  not  only  (tripped  and  danced  naked  in  their 
night  meetings,  but  fometimes  put  out  the  candles  and 
went  into  promifcuous  intercourse  ;  and  that  the  Elders 
had  connexion  when  they  pleafed,  with  fuch  women  as 
they  chofe  ;  and  that  they  concealed  the  fruits  of  it  by 
the  horrid  crime  of  murder  !  It  was  alfo  reported,  that 
many  of  the  Shakers,  by  order  of  the  Elders,  were  caf- 
trated. 

The  intention  of  the  author  in  this  hiflory  is  to  ftate 
things  in  a  true  light ;  and  from  the  pains  he  has  taken 
to  procure  a  correct  accout  of  the  practices  of  this  peo- 
ple, he  is  able  confidently  to  aflert,  that  not  any  of  thefe 
reports,  except  ftripping  and  dancing  naked,  have  any 
foundation  in  truth.  A  few  folitary  inftances  of  fexual 
intercourfe  might  be  mentioned  ;  but  the  parties  were 
fhut  out  of  union  and  not  received  again  without  confef- 
fions  and  profeflions  of  repentance  and  contrition  fimilar 
as  in  other  churches. 

James  Seton,  who  had  been  among  the  Shakers,  af- 
ferted  before  a  collection  of  people,  that  he  could  imitate 
the  Shakers  in  every  thing  but  burning  children.  Be- 
ing afked  if  they  burnt  children,  he  anfwered  in  the  af-~ 
firmative.  He  then  was  taken  before  a  magiftrate,  and 
made  oath,  that  he  faw  David  Chauncy,  his  wife,  and 
Roxey  Chauncy,  burn  a  child.  A  warrant  was  ifiued 
immediately,  and  the  accufed  being  brought  before 
court,  when  the  trial  commenced,  Chauncy,  wnh  a 
item,  impreflive  look,  demanded  of  Seton  if  he  had  ev- 
er feen  any  of  them  burn  a  child.  Seton,  confcious  of 
his  wickednefs  in  thus  accufing  the  innocent,   replied  he 


337, 

had  not.  The  perfons  arraigned  were  ccnfequently  dif* 
charged,  and  Seton  punilhed  by  the  court  for  his  per- 
jury. 

In  the  courfe  of  a  few  years  after  they  had  verbally 
agreed  and  covenanted  to  fupport  a  joint  intereft,  num- 
bers who  were  not  able,  or  would  not  abide  the  fire  of 
Zion  as  they  called  it,  fell  off  from  them  ;  and  fome  af- 
terwards brought  charges  againft  the  deacons  whom  they 
had  been  under  foi  their  fervices,  and  fome  of  their 
claims  were  unjuft.  The  leaders  therefore  found  it  ex- 
pedient for  all  to  enter  into  a  written  covenant,  which 
they  did  in  the  year  1795,  with  an  intention  to  inveft 
the  church  with  power  to  do  what  they  thought  right  in 
fuch  cafes. 

Before  and  after  this  covenant  was  figned,  the  deacons 
endeavoured  to  fettle  with,  and  take  receipts  of  thofe 
who  had  renounced  the  faith,  and  who  had  made  a  de- 
mand for  their  fervices.  But  it  was  believed  the  time 
would  come  when  thofe  who  went  away  would  not  be 
allowed  any  thing  ;  and  it  was  not  long  before  this  be- 
lief was  realized.  This  meafure  was  confidered  by  ma- 
ny as  unjuft  ;  by  Reuben  Rathbone  in  particular,  who 
at  this  time  had  the  lead  of  a  family  of  believers  at  Han- 
cock. He  opened  his  mind  to  the  miniftration  upon  the 
fubject,  who  told  him  that  thofe  who  left  the  church  had 
no  more  right  to  receive  any  temporal  property  out  of 
the  church  as  a  compenfation  for  any  labour,  or  any  in- 
tereft they  had  brought  in,  than  Judas  had  to  an  inher- 
itance with  the  apoftles,  after  he  had  betrayed  Chrift. — 
It  was  alledged,  that  the  intereft  or  fervice  that  was  giv- 
en, was  given  to  God,  and  to  take  that  away  would  be 
committing  facrilege  ;  and  it  was  fignified  that  the  wick- 
ed did  not  deferve  any  thing  but  judgment,  and  they 
that  went  away  from  the  church  to  the  world,  had 
what  they  went  after  ;  they  had  the  flefh,  and  that  was 
enough  for  them.  However,  fome  time  after  the  lead* 
ers  of  the  church  concluded  to  give  thofe  who  left  the 
church,  an  hundred  dollars  as  a  facriflce  for  peace  fake, 
and  in  order  to  get  a  final  difcharge  from  them  .;  lik«* 
wife  to  avoid  a  controverfy  in  law. 
Ee 


333 

When  the  covenant  was  figned  it  only  included  a  mu- 
tual promife  the  fame  as  was  verbally  made  in  the  year 
1788.  But  about  the  year  1800,  one  of  the  affiftant 
deacons  obferved  before  a  number  of  his  brethren,  that 
as  they  were  not  an  incorporated  fociety,  any  one  who 
left  them  might  by  law  recover  wages  for  his  fervices, 
or  remuneration  for  the  property  he  had  depofited  :  for 
this  he  was  chaftifed  by  the  Elders.  They  told  him  it 
was  an  attempt  to  corrupt  the  minds  of  his  brethren,  and 
to  bring  that  covenant  into  difrepute  which  had  been 
given  to  Elder  Jofeph  Meacham  by  immediate  revelation 
from  God.  He  was  accordingly  ihut  out  of  union,  and 
had  to  kneel  down  in  the  prefence  of  the  brethren  and 
niters,  and  to  confefs,  that  he  had  done  wrong,  in  order 
to  be  received  into  union  again.  However,  the  cove- 
nant was  fhortly  after  renewed,  and  they  mutually  bound 
themfelves  to  the  deacon  or  deacons,  and  his  or  their  fuc- 
cellbrs.  The  new  covenant  was  to  this  effect,  viz.  To 
give  up  all  to  the  care  and  difpofal  of  the  deacons  and 
their  fuccefTors  for  the  good  of  the  gofpel,  and  to  fubjecT: 
themfelves  as  brethren  and  filters,  to  the  order  and  gov- 
ernment of  the  church  ;  to  adhere  to  juftice  and  equity 
both  with  refpect  to  themfelves  and  otheis  ;  and  endeav- 
our to  fupport  a  joint  intereft  ;  and  never  to  make  any 
demand  or  to  bring  any  debt  or  charge  againft  the  dea- 
cons, or  againft  any  member  of  the  church  for  their 
fervices  or  property. 

In  teftimony  of  which,  both  brethren  and  filters  fub- 
fcribed  their  names  in  the  prefence  of  each  other. 

Elder  Calvin  Harlow  before  mentioned  continued  in 
his  work  of  garnering  the  believers  into  order  at  Han- 
cock, until  he  died,  which  was  on  the  21IJ  of  Decem- 
ber, 1795. 

It  would  take  up  too  much  room  in  this  work  to  give 
an  account  of  the  gatherings,  and  of  the  Elders  that 
were  appointed  to  the  work,  at  Tyringham,  Enfield,  and 
at  ieveral  of  the  other  places  I  have  heretofore  mention- 
ed. It  may  fuftice  to  fay,  that  the  work  was  all  fimilar 
to  that  at  Lebanon  and  Hancock,  and  that  all  thofe  El- 
ders were  under  the  direction  of  Elder  Meacham,  who 
was  firft  Bifhop  and  Father  of  the  church.     Thfefe  El- 


339 

had  to  receive  the  word  and  coimfel  of  God  (as  they 
believed)  from  Elder  Meacham,  and  communicate  the 
fame  to  thoic  who  were  placed  under  their  care.  El- 
der Meacham  (who  was  believed  to  be  the  Son  of  man 
fpoken  of  by  Ezekiel,  that  was  to  deftroy  G  >g  and  Ma- 
gog) became  reduced  in  his  health,  and  the  i6th  of  iu- 
guft,  1796,  he  was  called  upon  to  bid  an  everlafting 
adieu  to  allfublunary  things,  and  enter  that  "  world  from 
whole  bourn  no  traveller  returns."  Some  time  before 
his  death,  he  faid,  than  "  before  this  generation  paited 
"  away  all  nations  would  acknowledge  this  gofpcl." 

The  next  in  fiicceffion  was  Lucy  Wright,  whom  I 
call  Mother  Lucy,  who  had  Hood  in  the  lead  with  Eider 
Meacham  the  latter  part  of  his  miniftration.  Her  name 
by  marriage  was  Goodrich  :  there  had  been  feveral  gifts 
of  mortification  to  feparte  the  affections  of  Goodrich  from 
his  wife  Lucy. 

According  to  their  faith,  natural  affection  muil  be 
eradicated  ;  and  they  fay  they  muff  love  ail  equally  alike 
as  brothers  and  fillers  in  the  gofpel.  It  would  exceed 
the  limits  of  this  work  to  give  a  particular  account  of 
the  various  fchemes  that  have  been  contrived  to  deftroy 
all  natural  affection  and  focial  attachment  between  man 
and  wife,  parent  and  child,  brothers  and  fillers,  efpecial- 
ly  towards  fuch  as  have  left  the  fociecy.  Two  inilances 
that  occurred  about  this  time  as  fpecimens  of  others  may 
fuifice.  A  mother,  who  had  renounced  the  faith,  came 
to  Nifkeuna  to  fee  her  daughter.  Eldrefs  Hannah 
Matterfon  told  the  daughter  to  go  into  the  room  \ 
carnal  mother  and  fay — "  What  do  you  come  here  for  ? 
"  I  don't  want  you  to  come  and  fee  me  with  your  car- 
"  nal  affections/' 

The  mother  being  grieved,  replied — "  I  did  not  ex- 
pect that  a  daughter  of  mine  would  ever  addrefs  me  in 
that  manner." 

The  daughter  in  obedience  to  what  me  was  taught, 
replied  again — "  You  have  come  here  with'your  carnal, 
"  flefhly  defires,  and  I  don't  want  to  fee  you,"  and  then 
left  her  mother. 

Some  time  after,. one  Dunham  Shapley,  who  had  be- 
longed to  the  fociety,  called  to  fee  Abagail  his  filter  at 


34o 

Nifneuna,  whom  he  had  not  feen  in  fix  or  feven  years  ; 
hut  he  was  not  admitted  ;  he  waited  iome  time,  being 
loth  to  go  away  without  feeing  her ;  at  laft  ihe  was  or- 
dered to  go  to  the  window  and  addrefs  him  in  the 
language  of  abufe  and  fcurrility.  The  words  fhe  made 
life  of,  it  would  be  indecent  to  mention.  For  this  fhe 
\\\is  applauded,  and  that  in  the  author's  hearing  when 
he  belonged  to  the  fociety. 

Elder  Henry  Clough  who  had  laboured  in  the  minis- 
try as  an  affiftant  to  Meacham,  now  flood  next  in  oder  to 
Mother  Lucy.  He  was  elleemed  a  wife  man,  and  it  was 
believed  he  had  a  great  work  to  do  in  relation  to  the 
farther  opening  of  the  gofpel. 

The  church  had  now  been  enclofed,  or  (hut  up  nearly 
-ten  years  from  the  world,  and  there  was  but  little  preach- 
ing to  any  but  the  believers.  A  few  during  this  time 
had  joined  them,  and  thofe  who  did  (as  they  fard)  were 
born  out  of  due  time  and  could  not  travail  as  thofe  did 
who  came  in  when  the  gofpel  was  open,  and  could  not 
gain  much  in  a  travail,  until  it  was  opened  again.— 
Among  thofe  who  during  this  time  received  faith,  were 
Benjamin  Youngs  and  his  wife,  Abraham  his  fon,  and  a 
daughter. 

A  fliort  time  pievioufly  to  Meacham's  death,  it  was 
believed  and  fpoken  of,  that  the  time  was  near  for  the 
opening  of  the  gofpel  again  to  the  world.  Not  long  af- 
ter Clough  took  the  lead,  minifters  were  appointed  and 
ient  forth.  The  gift  for  thofe  who  were  fent  out,  was  to 
go  and  preach  the  gofpel  to  the  world,  and  hear  them 
confefs  their  fins.  They  went  forth  according  to  their 
direction  ;  vifited  divers  private  families  far  and  near, 
and  occafionally  preached  publickly,  and  great  hopes 
were  entertained,  which  was  a  matter  of  rejoicing.  How- 
ever, as  it  was  to  little  purpofe,  it  was  thought  they  had 
not  a  right  gift,  and  another  was  given,  viz.  To  go  and 
preach  the  gofpel,  and  invite  all  to  come  to  the  church  ; 
but  in  this  method  they  were  as  unfuccefsful  as  before. 
It  was  then  thought  that  the  lack  was  in  the  minifters  : 
accordingly  they  were  fufpended,  and  others  fent  out, 
but  all  yet  to  little  effect,     At  Nifketina,  Peter  Cocanut 


and  Abraham  Youngs  received  the  gift  to  go  and  preach. 
They  accordingly  went  forth  ;  travelled  about  an  hun- 
dred miles,  and  returned  home  void  of  any  fruit. 

Some  time  after,  John  Scott,  then  an  afliftant  Elder, 
accufed  Youngs  of  a  fhameful  fin,  and  ordered  him  to 
confeis  it.  Youngs  denied  the  charge,  and  for  his  deni- 
al, was  fiiut  out  of  union.  It  was  fome  time  after  be- 
lieved that  he  was  innocent  of  the  crime  alledgecl  againft 
him.  Elder  John  Meacham  told  the  author  of  this  work, 
that  "  he  had  not  been  wifely  dealt  by,  and  if  he  would 
"  return,  it  mould  not  be  required  of  him  to  confefs  it, 
"  as  he  believed  that  he  was  innocent  of  the  charge." — 
The  author  being  then  in  the  faith,  and  anxious  to  gain 
Youngs  back  again,  informed  him  of  what  Elder  Meach- 
am had  faid  ;  to  which  he  replied,  "  that  they  profefTed 
"  to  know  all  things  by  revelation  ;  and  he  in  this  among 
"  other  inftances,  had  difcovered  the  fallacy." 

While  they  were  labouring  to  open  and  fpread  the 
faith,  Elder  Henry  Clough,  who  was  much  admired  for 
his  wifdom  and  abilities,  and  confidered  by  them  as  a 
fplendid  ornament  to  the  church,  and  who  (they  believed) 
was  raifed  up  for  the  increafe  and  fpread  of  the  gofpel, 
was  taken  fick,  and  departed  this  life  fome  time  in  March 
1798. 

The  next  in  fucceflion  as  the  rlrft  Minifter  or  Bifhop, 
was  Abiathar  Bab  bat,  who  alfo  was  in  fub  ordination  to 
the  Mother  Lucy  Wright. 

Jan.  1798.  The  author  having  heard  many  fmgular 
reports  of  them,  was  induced  to  go  and  fee  them  :  he 
conceived  a  favourable  opinion  of  them,  and  was  pre- 
vailed upon  to  join  them.  He  returned  to  the  place  of 
his  refidence,  and  perfuaded  feveral  to  go  and  vifit  them. 
Some  of  thefe  received  faith  and  joined  them.  He  like- 
wife  reprefented  them  in  fuch  a  favourable  manner  among 
his  acquaintance  at  Albany,  that  feveral  were  prevailed 
upon  to  vifit  them  ;  fome  received  faith  and  confefTed 
their  fms.  About  the  fame  time  the  author  joined  them, 
Seth  Wells,  fchoolmafter  in  the  city  of  Albany,  did  the 
fame  ;  and  fhortly  after  his  five  brothers  and  two  filters 
from  Long-Ifland  ;  many  alfo  from  different  parts  of  the 
country,  fo  that  by  the  year  1 805,  nearly  a  hundred  young 
e  e  2 


; 


34* 

^believers  were  added  to  the  church  at  Ni&e&na*  arid 
moil  of  them  gathered  into  a  united  or  family  intereft. *" 
Alfo  B.  Youngs,  before  mentioned,  who  had  lived  with 
his  wife  and  family  ever  fmce  he  had  joined  the  fcciety, 
and  had  tranfacted  bufinefs  on  his  own  account,  now  in 
obedience  to  the  Elders,  with  his  wife  and  two  daughters 
who  were  believers,  went  into  one  of  the  families  that 
fupported  a  joint  intereft,  and  gave  up  the  greateft  part 
of  his  property  into  common  ftock,  the  remainder  he 
gave  to  his  three  unbelieving  fons. 

But  it  has  almoft  always  been  the  cafe,  while  feme  are 
joining  the  church,  others  aie  falling  off.  One  of  thefe 
was  Reuben  Rathbone  before  mentioned,  who  belonged 
to  the  church  at  Hancock  eighteen  years.  He  having 
become  diffatisfied  in  fundry  refpects  with  the  faith  and 
conduct  of  his  brethren,  feparated  from  them  24th  of 
July,  1 799  ;  and  foon  after  publifhed  a  pamphlet,  entitled, 
"  Reafons  offered  for  leaving  the  Shakers." 

This  pamphlet  being  examined  by  the  leaders  of  the 
church,  was  declared  to  be  full  of  corruption  and  falfe- 
hood.  The  believers  were  charged  not  to  read  a  fylla- 
ble  in  it,  nor  to  touch  it.  If  any  perfons  offered  to  lend 
one,  they  were  told  not  to  receive  it,  for  it  would  poifon 
their  fouls. 

The  pamphlet  appears  to  be  written  with  candour,  and 
feveral  who  were  believers  when  the  author  of  faid  pam- 
phet  was,  who  have  alfo  left  the  fociety,  have  obferved 
that  the  faid  pamphlet  is  a  candid  ftatement  of  facls. 

The  author  of  this  hiftory,  when  he  was  a  member  of 
the  fociety,  underftood  from  feveral  of  the  believers,  that 
the  church  had  procured  many  of  thefe  pamphlets  and 
burnt  them.  Daniel  Rathbone's  pamphlet,  before  men- 
tioned, alfo  fhared  the  fame  fate. 

In  the  time  of  the  above  mentioned  increafe,  five  per- 
fons left  the  church  at  Nifkeuna,  who  had  been  members 
of  it  many  years. 

*  It  may  here  be  obferved,  that  it  is  not  abfolutely  required  of 
thofe  who  join  them  to  give  up  their  property  and  enter  into  a 
united  intereft  till  fome  time  has  elapfed,  according  to  titfif  pti$r 
fituationrand  circuraftancea  in  life. 


343 

Elder  John  Hocknell,  mentioned  in  the  beginning  of 
this  hiftory,  departed  this  life  February  26,  1799, 
feventy-fix  years  and  nearly  fix  months.  He  had  not 
been  much  of  an  officiating  character  ;  his  faith  was  not 
fo  much  in  the  prefent  miniftration  as  in  the  firft..  He 
was  fpoken  of  as  the  lad  of  the  four  living  creatures 
mentioned  in  Ezekiel  chap.  i.  ver.  5.  Alfo,  the  lafl:  of 
the  four  beafts  mentioned  in  Rev.  chap.  iv.  According 
as  fome  of  the  leaders  have  explained  thefe  texts,  that 
the  firft,  namely,  Mother  Ann,  "  was  like  a  lion,"  or  ac- 
cording to  Ezekiel  ver.  10,  "  had  the  face  of  a  lion." 
William  Lee  had  the  face  of  an  ox  ;  James  Whittaker 
'*  had  the  face  of  a  man,"  and  John  Hocknell  "  had  the 
face  of  an  eagle,"  or  "  like  an  eagle." 

Some  time  in  the  fall  of  the  year  1795,  after  the  yel- 
low fever  had  fubfided  in  the  city  of  New- York,  the 
church  at  Lebanon,  Hancock,  and  Nifkeuna,  by  order, 
(or  gift  as  they  term  it)  of  the  miniftration,  by  and  with 
the  approbation  of  Mother  Lucy  Wright,  carried  twenty- 
feven  waggon  loads  of  provifion  to  Albany  and  fent  it 
from  that  place  by  water  to  the  corporation  of  the  city 
of  New- York,  for  the  relief  of  the  poor,  who  had  been  in 
great  diftrefs  during  the  (icknefs,  and  were  at  that  time, 
in  want  of  the  common  necefTaries  of  life.  Again  in  the 
year  1803,  fome  time  in  the  month  of  November,  they 
made  the  following  liberal  donation  to  the  faid  corpora- 
tion for  the  relief  of  the  poor  who  were  in  fimilar  cir- 
cumftances,  viz.  300  dollars  in  fpecie,  853  lb.  of  pork, 
1951  lb.  of  beef,  17941b.  of  mutton,  16851b.  of  rye  flour, 
52  bufhels  of  rye,  24.  bufhels  of  beans,  197  bufhels  of  po- 
tatoes, 34  bufhels  of  carrots,  2  bufhels  of  beets,  2  barrels 
of  dried  apples,  and  26  dollars  and  50  cents  intended  for 
the  payment  of  freighting  the  articles  from  Hudfon  to 
New- York. 

The  corporation  of  the  city  prefented  the  church  with 
their  thanks  for  its  well-timed  generofity,  which  waspub- 
lifhed  in  fome  of  the  newspapers. 

In  the  years  1803  and  4,  but  few  joined  the  church,  but 
in  1805  a  rapid  increafe  commenced,  and  many  were 
added  to  the  fociety.  Before  1  give  a  particular  account 
'q£  this  increafing  work,  I  conceive  it  necefTary  and  ill* 


344 

terefting  to  the  reader,  to  ftate  a  few  brief  iketches  of  ah 
extraordinary  revival  and  awakening  in  the  mir.ds  of 
people,  in  what  is  u  ually  denominated  the  Kentucky  re- 
vival, out  of  which  this  gathering  was  made.  It  may- 
be alfo  obferved,  that  previoutly  to  people's  receiving 
this  faith,  their  minds  have  been  fomewhat  prepared  by 
receiving  fentiments  fimilar  to  the  Shakers,  and  profeft- 
ing  to  have  vifions  and  revelations  of  the  near  approach' 
oithe  millennium  ;  and  in  particular,  by  becoming  dif- 
fati  ;L'd  with  all  other  denominations,  and  imbibing  an 
unfavourable  opinion  of  fexual  intercourfe.  The  firfl 
extraordinary  work  I  have  referred  to,  began  under  the 
preaching  of  John  Rankin,  minifter  of  the  Prefbyterian 
church  at  Gafper,  Logan  county  ;  from  thence  it  began 
in  Chriitian  county.  In  the  fpring  of  1801,  the  fame 
work  appeared  in  Mafon  county,  upper  part  of  Kentucky, 
under  the  exhortation  of  thole  who  had  received  the 
fpirit  of  the  work,  and  believed  in  a  full  and  free  falva- 
tion,  and  that  it  was  attainable.  From  thefe  fmall  be- 
ginnings the  work  fpread  extenfively.  News  circulated 
through  the  country  of  a  marvellous  nature,  which  bro't 
many  to  fee  the  novel  fcene.  The  aiTemblies  foon  be- 
came too  numerous  for  the  houfes  to  contain  them,  and 
to  avoid  being  crowded,  they  found  it  expedient  to  en- 
camp in  the  open  air,  in  convenient  fhady  places. 

Camp-meetings,  one  after  another,  were  held  in  vari- 
ous places  in  the  Hates  of  Kentucky  and  Ohio.  To  thefe 
meetings,  people  of  both  fexes  reforted  on  foot,  on  horfe- 
back,  and  in  carriages,  with  tents  and  camp  equipage 
proportioned  to  the  number,  which  was  from  three  to 
twenty  thoufand.  They  generally  continued  from  three 
to  five  or  fix  days  and  nights.  A  great  proportion  of 
thofe  who  attended  were  diilinguifhed  from  the  reft  by 
new  and  ftrange  operations  which  were  believed  to  be  a 
fpecial  effect  of  divine  power.  Many  fell  and  lay  as  if 
they  were  either  dead  or  entranced,  and  were  fometimes 
collected  together  to  fecure  them  from  danger,  and  laid 
out  fide  by  fide  like  io  many  corpies.  At  one  of  thefe 
meetings,  the  number  who  fell  were  computed  to  be 
three  thoufand.  Others  difcovered  the  moft  ardent 
aeal  in  the  caufe,  and  laboured  for  the  fpread  of  what 


345 

they  called,  the  fpirit  of  the  work,  by  their  vociferations, 
prayers,  and  exhortations.  They  fang,  fhouted,  clapped 
their  hands,  and  leaped  for  joy  ;  in  fhort,  the  fcene  was 
novel  beyond  defcription.  This  work  fpread  through 
the  whole  country  like  a  contagious  diftemper.  Seven 
Prefbyterian  mini  iters  attended  one  of  thefe  camp-meet- 
ings, four  of  whom  were  oppofed  to  it,  and  fpake  againft 
it  about  three  days,  when  one  of  them  addreffed  the  af- 
fembly,  acknowledged  his  convictions,  and  faid  that 
•'  that  they  had  wickedly  oppofed  the  anfwer  of  their 
"  own  prayers." 

All  thofe  camp-meetings,  and  others  in  the  revival, 
mull  have  appeared  to  an  unprejudiced  fpectator,  like 
the  greateft  confufion,  fcarce  co  be  defcribed  by  human 
language.  They  ufually  commenced  with  a  fermon, 
near  the  termination  of  which  many  would  break  out  in 
an  unufual  outcry.  Some  vociferated  their  feelings  in 
fervent  ejaculations  ;  others  with  the  language  of  exhor- 
tation, would  addrefs  their  carelefs  friends,  befeeching 
them  with  the  pathos  of  affection,  to  repent  and  forfake 
their  fins.  Some  terrified  at  thefe  awful  proceedings, 
fought  to  extricate  themfelves  from  the  group  that  fur- 
rounded  them,  and  fled  precipitately  from  the  crowd. — » 
Some  in  the  agony  of  conviction  and  poignancy  of  grief, 
deprecating  the  wrath  and  imploring  the  mercy  of  God, 
continued  under  thefe  impreffions  till  the  fymptoms  of 
approaching  dilTolution  appeared  prominent  in  every  fea- 
ture :  others  cheering  their  almoft  expiring  nature  with 
prayer  and  praife.  Some  collected  from  thefe  compli- 
cated mafTes,  cenfuring  and  difputing  ;  others  applaud- 
ing and  defending ;  and  though  the  meetings  were  held 
at  fo  many  different  places,  and  the  operations  exhibited 
fuch  a  variegated  fcenery,  yet  one  and  the  fame  fpirit 
feemed  to  actuate  the  whole. 

The  Prefbyterian  New  Lights  having  received  the 
fpirit  of  the  revival,  caufed  a  feparation  from  that  church 
in  1803,  The  principal  official  characters  that  feparated 
were,  Robert  Marfhall,  John  Dunlavy,  Richard  M'Ne- 
mar,  Barton  W.  Stone,  and  John  Thompfon.*     Many  of 

*  See  an  apology  for  renouncing  the  jurifdvction  of  the  Synod 
fi»{  Kentucky,  page  24,  56. 


346 

the  fubjec"te  of  the  revival  united  with  thofe  who  Sepa- 
rated from  the  Prefbyterian  church,  who  were  called 
fchifmatics.  Theie  people  renounced  all  old  eftablifhed 
creeds,  forms  of  worfhip,  and  church  government;*  there- 
fore, each  one  had  liberty  to  exercife  his  own  faith  and 
proceed  as  he  believed  the  fpirit  of  God  might  dictate  ; 
and  it  was,  tbey  laid,  to  the  fpirit  they  fought  for  light 
to  open  the  fenfe  of  fcripture  ;  particularly  thofe  proph- 
ecies of  things  which  were  to  take  place  in  the  millennium 
which  they  believed  was  now  about  to  commence.  They 
had  liberty  to  aft  and  pray  as  they  believed  was  ri^.ht  ; 
and  by  the  boldeft,  moil  energetick,  and  loudeft  gift  of 
prayer  the  caufe  was  commonly  decided.  In  this  way, 
fays  the  author  of  the  Kentucky  Revival,  "  tbey  gener- 
ally fettled  their  controverfies  of  every  kind.  One  would 
begin  to  preach  or  exhort,  and  if  his  doctrine  was  judg- 
ed unfound  or  uninterefting,  he  would  be  prefently  match- 
ed with  a  prayer,  and  which  ever  collected  the  greateft 
warmth,  and  manifefted  the  mod  lively  fenfations  of  foul, 
gained  the  victory,  and  interefted  the  general  fhout  on 
that  fide" 

Not  any  thing  among  any  people  profefling  religion, 
has  ever  appeared  more  fmgular,  than  thofe  various  op- 
erations and  contortions  of  the  body  that  now  prevailed 
principally  among  thofe  called  ichitmatics. 

Thofe  exerciies  which  were  believed  to  have  been  of 
an  involuntary  kind,  were  rolling,  j irking,  and  barking, 
and  were  thought  by  fome  who  were  much  engaged  in 
the  caufe,  to  be  fubftituted  by  the  fpirit,  in  the  room  of 
the  id) 

In  the  rolling  exercife,  as  it  was  called,  they  appeared 
to  be  forcibly  thrown  down,  and  to  roll  over  and  l  /er 
like  a  log,  or  in  a  kind  of  double  pofture  to  turn  la 
wheel.  Sometimes  they  went  in  this  manner  thr 
mud  and  dirt  whrch  was  confidered  very  degrading  In 
the  jirking  exercife  the  head  appeared  to  be  vioien  ly 
moved  towards  one  moulder,  then  the  other,  and  back- 
wards and  forwards.     Here  it   may  be  obferved,     hat 

*  See  obfervationa  on  church  government  by  the  Preibytery  of 
Springfield. 


347 

during  the  time  they  were  under  thefe  operations,  though 
they  were  often  expofed  to  imminent  danger,  yet  few  re- 
ceived any  hurt.  It  alio  feemed  to  be  out  of  the  pow- 
er of  the  perfon  thus  affected  to  prevent  it.  One  inftance 
among  many  others  was  related  to  the  author  by  Loren- 
zo Dow,  a  well  known  itinerant  preacher  ;  while  he  was 
preaching  in  Kentucky,  one  of  his  hearers  appeared  to 
be  jirked  about  the  houfe  in  a  violent  manner  ;  after  re- 
peated attempts,  he  at  laft  got  out  of  the  meeting-houfe  ; 
he  attempted  to  mount  his  horfe,  but  his  feet  were  jirked 
every  way  fo  that  he  could  not  get  them  into  the  ftirrups, 
when  all  his  efforts  proved  ineffectual,  two  men  fet  him 
on  his  horfe,  but  he  was  immediately  jirked  off  on  the 
ground,  where  he  lie  under  the  operations  of  violent 
twiches  and  jirks  for  fome  time,  yet  he  efcaped  without 
any  hurt.  People  of  every  age,  fex,  feci,  and  condition, 
appeared  to  be  more  or  lefs  affected  with  the  difagreea- 
ble  operations  of  thefe  exercifes,  not  only  at  their  meet- 
ings, but  in  their  daily  employments. 

Lorenzo  Dow  alfo  informed  the  author,  that  about 
twenty  Quakers  in  thofe  parts  who  attended  one  of  his 
meetings,  were,  juft  as  he  was  beginning  to  preach,  all 
taken  with  twitching  and  jirking,  which  to  them  was  a 
great  humiliation.  The  jirking  exercise  was  fometimes 
accompanied,  and  often  Succeeded  the  barking.  In  this 
exercife  both  men  and  women  perfonated  and  took  the 
pofition  of  a  dog,  moved  about  in  a  horizontal  pofture 
upon  their  hands  and  feet,  growled,  fnapped  their  teeth, 
and  barked  as  if  they  were  affected  with  the  hydropho- 
bia. But  not  withstanding  their  fuffering  under  thefe 
fpafmodie  or  affected  exercifes,  they  had  frequent  inter- 
vals, in  which  they  vociferated,  that  the  work  of  God 
was  increafmg  and  that  his  bleffed  kingdom  was  about 
to  appear.  Sometimes  they  faid  they  had  been  abfent 
from  the  body,  during  which  time  they  had  viiited  their 
departed  friends,  and  feen  their  fituation  in  the  invifible 
world.  They  profeffed  to  hear  the  mufick  of  the  heav- 
enly choir,  and  to  be  flung  into  rapturous  extacies  by  the 
melodioufnefs  of  the  found.  In  fhort,  the  vifions  they 
profeffed  to  have  had,  and  the  ftrange  operations  they 
faw  of  things  upon  earth,  would  take  up  too  much  room 


348 

to  admit  a  particular  relation  in  this  work.  They  firmly 
believed  this  was  the  time  prophefied  of  by  Joel  ii.  28  to 
3  r  ;  and  they  were  more  confirmed  in  their  faith  from  a 
number  of  figns  which  are  recorded  to  have  been  feen  ; 
as  the  extraordinary  phenomena  of  the  mooting  ftars  and 
trains  of  fire  that  illuminated  the  whole  hemifphere  as  far 
as  the  extenfion  of  the  horizon,  accompanied  by  a  hifling 
noii'e  and  feveral  loud  reports,  particularly  by  the  fhow- 
er  of  blood  that  fell  in  the  fummer  of  1804,  feven  miles 
from  Turtle  creek  meeting  houfe. 

Their  exercifes  were  often  fucceeded,  and  fometimes 
relieved  by  dancing.  The  following  fmgular  inftance 
of  dancing,  which  is  faid  to  have  firft  taken  place,  was  at 
Turtle  creek  in  1 804.  J.  Thompfon,  a  preacher  and  a 
man  of  parts  and  education,  danced  above  an  hour  at 
the  clofe  of  a  camp  meeting,  in  a  regular  manner,  all  the 
time  repeating  with  a  low  voice,  "  This  is  the  Holy 
Ghoft — Glory."  Shortly  after  dancing  was  difcovered 
to  be  a  remedy  for  the  jirks  and  barks,  and  confidered 
by  many  as  a  part  of  religious  worfhip.  About  the  be- 
ginning of  the  year  1805,  praying,  mouting,  jirking, 
twitching,  barking,  rolling,  dreaming,  dancing,  prophe- 
fying  of  the  near  approach  of  the  millennium,  accompa- 
nied with  violent  making  hands,  and  facred  promifes  to 
continue  in  the  work  until  their  prayers  were  anfwered* 
pervaded  many  parts  of  the  ftate  of  Ohio,  TenneiTee,  and 
Kentucky.  Information  of  thefe  things  being  circulated 
in  the  public  papers,  many  of  which  are  taken  by  the 
Shakers  and  read  by  their  leaders,  particularly  by  the 
deacons  %  through  this  medium  the  Elders  at  Lebanon, 
ftate  of  New- York,  received  the  intelligence.  They  took 
the  matter  into  confideration,  and  the  miniftration  came 
to  the  following  conclufion,  viz.  That  the  minds  of  ma- 
ny of  thofe  who  were  thus  wrought  upon,  were  in  a  pre- 
pared ftate  to  receive  their  faith.  Accordingly,  on  the 
lft  of  January,  1805,  the  miniftration  at  Lebanon  fent 
Elders  John  Meacham,  Benjamin  S.  Youngs,  and  IiTa- 
char  Bates,  to  vifit  the  fubje&s  of  the  revival,  and  open 
their  teftimony  to  thofe  who  were  able  to  receive  it. 

The  miniftration  did  not  felect  them  for  their  literary 
talents  or  abilities.     Elder  John  Meacham  was  the  fon  of 


349 

Jofeph  Meacham.  He  was  born  in  the  year  1769,  and 
being  brought  up  among  them,  his  mental  faculties  re- 
l  but  little  improvement  from  fchool  education,  as 
He  people  it  is  considered  iuperfruous.  He  was 
ftroug  in  the  faith  ;  his  appearance  was  harmlefs,  inno- 
cent, and  folid,  and  his  deportment  exemplary. 

Youngs  was  bora  1 773,  and  received  the  faith  in  1794. 
He  was  a  fmall  man,  and  had  much  the  fame  appear- 
ance as  Meacham,  with  common  fchool  education. 

Bates  had  but  little  literary  information,  but  ibmewhat 
of  a  poetical  genius.  He  was  ftrong  in  the  faith,  and  4b 
very  zealous  as  often  to  incur  the  cenfure  of  thofe  to 
whom  he  fpake. 

They  arrived  in  Kentucky  about  the  ift  of  March, 
and  flopped  at  Paint  lick,  v.  here  they  were  kindly  re- 
ceived. From  thence  they  proceeded  to  Caneridge,  and 
tarried  a  few  days  with  the  fubjects  of  the  revival,  by 
wh:m  they  were  treated  with  refpect  They  then  paiTed 
into  Ohio,  and  fir  ft  vifited  a  few  inhabitants  at  Springfield, 
They  did  not  aflume  the  characters  of  publick  fpeakers 
at  any  of  thefe  places ;  but  only  converfed  with  individ- 
uals, endeavouring  to  difcover  their  ripenefs  for  the  faith, 
and  to  open  their  teftimony  accordingly.  They  journeyed 
till  they  arrived  at  Turtle  creek  near  Lebanon,  on  the  2 2d 
March.  They  nrft  flopped  and  tarried  the  night  at 
Malcham  Worry's,  and  converted  with  him  concerning 
the  revival,  and  partly  opened  their  teftimony.  The 
next  morning  they  vifited  Richard  M'Nemar,  and  fpent 
the  day  writh  him,  opening  and  converging  on  their  faidi 
and  practice.  Worley  and  M'Nemar  conceived  a  favor- 
able opinion  of  them,  and  were  more  difpofed  to  afk 
quefticns  and  learn,  than  to  controvert  and  oppole  them. 
They  received  encouragement  to  open  their  teftimony  to 
the  inhabitants  of  Turtle  creek,  either  in  publick  or  in  pri- 
vate, as  they  felt  difpofed.  Next  day  being  the  Sabbath, 
Bates  and  Youngs  attended  their  meeting,  and  at  the 
conclufion,  opened  their  million  and  teftimony,  by 
treating  briefly  on,  and  expreiling  their  union  with  the 
work  of  God  that  had  been  among  the  people  in  thofe 
parts  of  the  country,  and  informed  them  that  the  time 
was  now  come  for  them  to  enter  into  actual  pofTefuon  of 
Ff 


35° 

that  for  which  they  had  been  praying.  In  order  there- 
to, they  infomed  them,  that  they  muft  confefs  and  for- 
fake  their  fins  by  felf-denial  and  taking  up  a  full  crofs 
againft  the  world,  flefh,  and  all  evil,  and  follow  Chrift 
by  walking  as  he  walked,  and  by  becoming  in  all  things 
conformed  to  him  as  their  pattern,  &c.  Great  agitations 
of  mind,  and  much  inquiry  then  commenced  concerning 
them  and  their  doctrines,  by  this  means  their  faith  was 
inveftigated  at  Turtle  cieek,  and  numbers  who  had  been 
leading  characters,  and  others,  foon  united  with  them.— 
Malcham  Worley,  a  man  of  liberal  education,  inde- 
pendent fortune,  and  of  good  character,  was  the  firft  who 
confefTed  his  fins. 

Various  and  vague  reports  of  thefe  people  and  their 
faith,  were  now  circulated.  The  agitations  of  mind  oc- 
cafioned  by  them,  may  be  gathered  from  part  of  a  letter 
written  by  B.  W.  Stone,  a  leading  character  in  the  re- 
vival, to  R.  M'Nemar,  dated, 

Cjneridge,  April  2,  1805. 

u  The  churches  thus,  quid  dicam  ?  Nefcio  : — What 
fhall  I  fay  ?  I  know  not.  My  heart  grieves  within 
me.  Certain  men  from  afar  whom  you  know,  inject 
terror  and  doubt  into  many ;  and  now  religion  begins  to 
lament  in  the  duft  among  us.  Some,  as  I  iuppofe,  will 
caft  away  the  ordinances  of  baptifm,  the  Lord's  fupper, 
&c.  but  not  many  as  yet.  Moft  dear  Brother,  inform 
me  what  you  think  cf  thefe  men  among  us  and  you,  from 
adiftant  legion." 

The  letter  from  which  the  above  extract  is  made,  was 
fent  by  I.  Bates  who  had  been  to  fee  Stone,  and  partly 
opened  their  teftimony  to  him. 

Meacham,  Youngs,  and  Bates  travelled  from  place  to 
place  with  unremitting  Zealand  afliduity  teftifying  their 
faith,  which  in  a  few  months  obtained  fo  much  credit  that 
R.  M'Nemar,  Matthew  Houfton,  John  Dunlavy,  Elifha 
Thomas,  and  a  few  others,  all  of  whom  had  been  offici- 
ating characters  in  the  revival,  embraced  and  preached 
the  faith  of  the  Shakers,  teftifying  that  the  time  which  had 
been  predicted,  and  which  thoufands  had  been  praying 
for  in  the  revival,  had  now  actually  commenced,  and  by 


confeflmg  their  fins  and  taking  up  their  crofs  againft  ail 
iin  in  thought,  word,  and  deed,  they  received  that  over- 
coming power  which  faved  them  from  their  fins." 

In  a  few  months  numbers  received  the  faith  ar  Turtle 
creek,  Eagle  creek  ;  and  on  the  fouth  fide  of  Kentucky, 
at  Mercy,  Shelby,  Paint  lick,  and  Long  lick  ;  and  like- 
wife  John  Rankin  before  mentioned,  Prefbyterian  min- 
ifter,  and  feveral  of  his  congregation  joined  them. 

Though  many  leading  characters  and  iubjects  of  the 
revival  had  now  embraced  the  faith,  yet  there  were  fev- 
eral officiating  characters,  and  hundreds  of  the  fubjccts  of 
the  fame  revival*  who  as  violently  oppofed  them.  The 
reader  may  form  fome  idea  how  high  oppofition  ran  by 
the  following  extracts,  and  a  few  verbal  fpeeches  refpect- 
ing  the  Shakers,  and  conduct  towards  them.  John 
Thompfon  in  a  letter,  dated, 

Springfield,  April  5.,  1805, 

Says — "  It  matters  not  to  me  who  they  are,  who  are 
the  devil's  tools  whether  men  or  angels,  good  men  or 
bad,  in  the  ftrength  of  God  I  mean  not  to  fpare.  I 
would  they  were  even  cut  off  who  trouble  you.  I  mean 
in  the  name  and  ftrength  of  God  to  lift  his  rod  of  Al- 
mighty truth  againft  the  viper.  I  fee  the  mark  of  the 
beaft  on  that  church  as  plain  as-  I  fee  this  paper  while  I 
write,  and  1  know  that  1  fee  it  by  the  light  of  God." 

B.  W.  Stone  fays  in  his  letter  of  July,  1806 — "  They 
are  a  fet  of  worldly-minded,  cunning  deceivers,  whofe 
religion  is  earthly,  fenfual,  and  devilifh." 

The  Shakers  had  intimated  that  fuch  who  rejected 
their  teftimony,  and  oppofed  and  perfecuted  them  on  ac- 
count of  it,  would  lofe  the  light  and  power  with  which 
they  had  been  favoured ;  therefore  fays  Stone  in  the 
fame  letter — "  Now  the  work  of  God  goes  on  in  fpite 
of  all  the  Calvinifts,  Shakers,  and  devils  in  hell.     Now 

*  Many  through  the  progrefs  of  the  revival  joined  other  focie- 
ties,  particularly  the  Baptift,  who  received  an  addition  of  foms 
thoufands. 


552 

We  know  your  prophets  are  liars."*  "  Think  feriouily 
and  foberly  of  the  ihocking  conduct  of  your  revelling 
mock-worihip,  and  tremble  !" 

Great  oppofuion  arofe  on  account  of  their  dancing, 
though  many  of  them  had  praclifed  dancing  themfelves. 
44  What!  (fay  they)  go  forth  in  the  dance  without  be- 
ing jirked  ?  and  fay  they  are  praifing  God  in  the  dance. 
The  dances  too  of  them  that  make  merry — of  them  that 
ierve  the  devil.  Take  their  dances  to  ferve  God. — 
Chriflians,  read  your  Bibles,  and  you  will  fee  that  thefe 
fellows  are  not  of  God,  for  they  keep  not  the  Sabbath." 

Stone  in  the  poftfcript  of  his  reply  to  Campbell's  ftric- 
tures,  fays — "  You  have  heard  no  doubt  before  this  time 
of  the  lamentable  departure  of  two  of  our  preachers,  and 
a  few  of  their  hearers,  from  the  true  gofpel  into  wild  en- 
thufiafm,  or  Shakerifm.  They  have  made  fhipwreck 
oi  faith,  and  turned  afide  to  an  old  woman's  fables,  who 
broached  them  in  New- England  about  twenty -five  years 
ago.  Thefe  wolves  in  iheep's  clothing  have  fmelt  us 
from  afar,  and  have  come  to  tear,  rend,  and  devour." 

Much  oppofition  was  raifed  again  ft  them  on  account 
of  their  proieffing  to  be  in  a  new  clifpenfation,  and  their 
teftifying  that  Chrift  had  come  the  fecond  time,  though 
it  was  that  for  which  they  had  been  praying  ;  but  they 
would  not  believe  this  was  the  way  of  his  coming.  John 
Thompfon,  at  a  camp- meeting  at  Turtle  creek  on  the 
27th  of  April,  1805,  entered  into  a  publick  inveftigation 
of  their  doctrines,  and  in  the  clofe  of  it,  with  a  loud  voice, 
exclaimed,  "  They  are  liars !  ihey  are  liars  !  they  are 
liars  !  According  to  the  fable,  a  liar  is  not  to  be  be- 
lieved when  he  fpeaks  the  truth." 

At  a  general  meeting  held  at  Concord  the  fecond  Sab- 
bath in  Auguft,  B.  Youngs,  M.  Worley,  M'Nemar,  and 
Dunlavy,  were  all  forbidden  to  fpeak,  and  threatened 
with  being  profecuted  as  difluibers  of  the  meeting  if  they 
did.  On  the  laft  day  of  the  meeting,  J.  Thompfon,  B, 
W.  Stone,  R.  Marfhall,  D.  Purviance,  J.  Stockwell,  and 

*  "  Chriflians  of  almoft  every  denomination  appear  at  time3  to 
have  forgotten  that  harfhnefs widens  rather  than  clofes  the  breaches 
which  the  diver£ty  of  fentiment  niay  have  occsfioned."     Evans' 


m 

A.  Brartno'n,  alternately  delivered  each  his  opinion  of  the 
Shakers  in  a  publick  addrefs  ;  in  which  they  were  pro- 
nounced liars,  falfe  Chrifts,  falfe  prophets,  wolves  in 
fheep's  clothing,  deceitful  workers,  dumb  dogs,*  and 
every  opprobrious  fcripture  name  they  could  think  of. 
Thefe  difcourfes  gave  the  ignorant  clafs  of  people  encour- 
agement to  abufe  and  persecute  the  Shakers.  Accord- 
ingly, at  one  of  thofe  meetings,  a  profeiTed  Chriiliari 
faid  to  Ifiachar  Bates,  "  Go  to  hell ;"  while  a  certain 
man  followed  J  Meacham  fpitting  in  his  face,  and  hal- 
looing to  the  people  to  make  a  fire  and  burn  thefe  falfe 
prophets.  Some  chriftian  profeifors  laughed  and  en- 
couraged him.f 

The  fame  reports  that  have  been  mentioned,  page  336, 
were  about  this  time  alio  circulated  in  thefe  parts,  re- 
fpecting  this  people. 

Mobs  befet  their  houfes  in  the  night  and  broke  their 
windows  by  flinging  in  clubs,  ftones  and  dirt ;  they  then 
pulled  down  their  fences,  and  turned  in  cattle  to  deftroy 
their  grain.  They  disfigured  their  horfes,  and  beat  and 
abufed  them.     They  difturbed  them  in.  their  worfhip  by 

*  "  Oh  that  great  men  and  good  men,  flioald  ever  quarrel  and 
not  be  willing  to  bear  and  forbear.  If  one  is  our  mailer,  even 
Chrift,  to  him  let  us  be  content  to  be  refponfible  ;  follow  the  bcft 
dictates  of  our  confcience,  and  be  happy  to  indulge  our  brethren 
with  the  fame  liberty."  Stone  and  Thompfon,  when  they  arrive 
"  at  the  right  hand  of  the  great  Shepherd  and  Bilhop  of  touls, 
muft  then  be  afhamed  of  their  harfh  fpirit  and  harfh  fpeeches  It 
13  a  mercy  for  us  all,  that  we  have  fuch  a  companionate  High  Pried,, 
who  knows  how  to  pity  our  infirmities,  and  to  pardon  our  iniqui- 
ties."     Haicsis. 

"  While  we  wrangle  here  in  the  dark,  we  are  dying  and  palling 
to  that  world  which  will  decide  a41  our  controverfies,  and  the  faf- 
eft  paffage  thither  is  by  peaceable  holinefs."     Baxter. 

f  <k  Mark  the  man  that  abufes,  hates,  and  injures  his  brother 
for  his  opinions :  he  is  a  murderer,  in  whatever  church  he  is 
found." 

"  Thofe  who  perfecute  always  bear  the  brand  of  anti-chrift 5 
the  perfecuted  hive  prefumptive  evidence  in  their  favour,  that 
they  follow  at  leaft  the  dictates  of  confcience."     Haiueh. 

"  He  who  hates  another  man  for  not  being  a  chriftian,  (or  be- 
caufejie  believes  him  not  to  be  fuch)  is  himfelf  not  a  chrift'  \n  — 
Chriftianity  breathes  love ,  peace,  and  good  will  to  ma,!!,"  UttliU'iu 
rf  2 


throwing  in  flicks,  dirt  and  (tones,  by  pu&ing,  laughing, 
mocking,  threatening,  railing,  collaring,  tearing  and 
pulling  them  about.* 

I.  Bates  returned  fome  time  in  the  latter  part  of  the 
fame  year  to  Lebanon  and  Nifkeuna,  and  brought  mar- 
vellous accounts  of  wonderful  operations  and  miracles  in 
Kentucky,  as  proof  of  the  truth  of  their  faith.  Bates, 
after  a  few  weeks  vifiting  among  the  brethren,  returned 
to  the  fouthward.  Likewife,  fome  time  after,  John 
Meacham  vifited  his  brethren  and  fitters  at  Lebanon  and 
Nifkeuna — and  returned  to  his  allotted  work.  Themin- 
iftration  likewife  fent  from  Lebanon  a  few  other  men  and 
women  to  be  helpers  in  the  work,  among  which  was  Da- 
vid Darrow,  before  mentioned,  who  was  appointed  with 
Meacham  to  take  the  lead  of  the  believers  in  Ohio,  8zc. 

In  the  year  1807,  Richard  M'Nemar,  (before  men- 
tioned, one  of  the  leading  characters  in  the  revival,  and 
one  of  thofe  who  joined  the  Shakers)  publiihed  an  ac- 
count of  the  Kentucky  revival.  In  the  fame  publication 
he  gave  a  brief  account  of  the  entrance  and  progrefs  cr 
what  the  world  calls  Shakerifm,  among  the  fubjecls  of 
the  revival.  This  publication  I  have  partly  followed  in 
compiling  this  hiftory  refpecting  the  revival  and  of  the 
Shakers  in  Ohio  and  Kentucky.  This  is  the  firft  jmbli- 
cation  that  has  ever  appeared  from  any  of  the  members 
of  this  fociety,  except  a  fmall  pamphlet  written  by  Jofeph 
Meacham,  entitled  A  Concife  Statement,  &c.  with  a  let- 
ter annexed,f  and  publifhed  in  the  year  1790. 

A  further  idea  of  the  beginning  and  increafe  of  the 
Shakers  in  Ohio  and  Kentucky,  and  of  the  oppofuion 
they  met  with,  may  be  obtained  by  an  extract  from  a 
letter  written  by  B.  S.  Youngs  to  his  brethren  at  Nifke- 
una, dated, 

"  Miami  County,  Ohio,  \oth  of  the  gth  Mo.  1807, 

"  What  the  number  of  believers  are  at  prefent  I  can- 
"  not  pofitively  tell ;  but  to  fpeak  as  I  fuppofe  within 
"  bounds,  they  may  be  rifing  three  hundred  adult  per- 

*  "Ye  fools  and  blind,"  why  could  ye  not  « l$t  thera alflne ?" 
;>Sce  pnge  3J, 


355 

"  Tons — two-thirds  of  thefe  in  Ohio  and  the  others  ui 
"  Kentucky,  (tattered  abroad  from  each  other  for  the 
"  diilanceof  two  hundred  and  thirty  miles,  principally  in 
"  a  north  and  fouth  direction.  The  largeft  body  is  at 
"  what  is  (improperly)  called  Turtle  creek,  four  miles 
*'  well  of  Lebanon,  and  are  about  one  hundred  or  up- 
il  wards ;  here  doubtlefs  a  meeting-houfe  will  be  built. 
"  The  firft  meetings  of  the  believers  were  kept  in  private 
"  houfes,  and  that  very  fecretly  on  account  of  perfecu- 
il  tion.  After  a  few  of  thefe  private  meetings  were  held, 
"  the  believers  continued  for  fome  time  to  arTemble  at 
(l  their  old  Prefbyterian  meeting-houfe,  to  hear  preach- 
*'  ing  after  the  old  form.  At  a  certain  time  after  preach- 
w  ing,  the  believers  commenced  fmging  and  dancing- — 
**  fuch  a  racket,  perhaps,  was  never  heard  before  ;  op- 
"'pofition  was  then  high  ;  fome  finging,  dancing  and 
"  ihouting  with  all  their  might,  becaufe  the  day  of  re- 
£<  demption  had  come — others  curfing,  fwearing,  threat- 
"  ening,  laughing  and  mocking — fome  praying  and  ex- 
"  honing — others  yelling  and  fci  earning — fome  weeping 
li  from  conviction,  (for  the  fcene  was  folemn  on  the  part 
"  of  the  believers) — others  crying  from  pity  to  fee  the 
"  people  carried  away  with  fuch  awful  delufions.  From 
"  this  fome  judgment  may  be  formed  what  a  fcene  and 
u  tumult  there  was  ;  and  fuch  we  had  many — fometimes 
"  in  houfes,  fometimes  in  the  field,  and  fometimes  in  the 
"  woods.  The  iirft  public  place  of  meeting  was  built  in 
**  the  woods.  It  was  a  platform  without  cover,  twenty- 
"  two  fget  by  eighteen,  and  two  feet  from  the  ground, 
"  furrounded  with  banifters ;  this  was  burnt  by  perfecu- 
"  tors  in  September,  1^05,  after  it  had  been  ufed  nbout 
"  two  months.  Another  like  building  was  afterwards 
*<  erected  between  two  houfes,  about  thirty  by  twenty- 
**  five  feet,  under  cover,  which  has  continued  in  ufe  to 
"  this  day.  At  Beaver  creek,  twenty  miles  north  of  Leb- 
"  anon,  are  about  eighteen  or  twenty  believers,  who  like- 
"  ly  will  continue  there;  and  at  Eagle  creek,  fixty-five 
"  miles  eaft  of  Lebanon,  are  about  feventy,  under  the 
"  care  of  John  Dunlavy,  thefe  will  likely  continue  there. 
"  At  Shawney  run,  twelve  miles  north  of  Danville,  ire 
lc  about  thirty  believers,  under  the  care  of  Eliiha  Thojri> 


356 

"  as  ;  here  the  firil  gathering  in  Kentucky  will  doubtlefs 
"  be.  At  Paint  lick,  forty  miles  fouth  of  Lexington, 
"  are  about  thirty  believers,  under  the  care  of  Matthew 
■*  Houfton.  At  Shelby,  fixty-two  miles  north-weft  of 
"  Danville,  are  about  ten,  who  will  foon  remove.  At 
"  Long  lick,  four  miles  fouth  of  Salt  river,  are  about 
w  twenty  believers,  thefe  are  the  youngeft  in  the  faith. 
c<  And  fixty  miles  north-eaft  of  Lexington  and  near 
"  Washington,  are  a  fmall  number  more,  who  will  likely 
M  foon  remove  from  that  place." 

Since  the  date  of  the  above  letter,  they  have  built  fev- 
eral  meeting-houfes  in  Ohio  and  Kentucky  ;  two  at  Tur- 
tle creek,  one  fifty  feet  long  and  forty  wide,  and  well  fin- 
ifhed,  the  other  not  quite  fo  large.  Many  have  become 
gathered  into  the  fame  order  and  joint  intereft  as  at  Leb- 
anon and  Nifkeuna,  under  the  particular  miniftration  of 
David  Darrow,  a  man  deftitute  of  fcience,  but  ftrong 
and  zealous  in  the  faith.  Several  more  of  their  zealous 
brethren  and  filters  have  been  fent  from  the  church  at 
Lebanon  to  their  dffiftance,  to  build  up  and  ftrengthen 
the  believers  in  the  faith.  And  likewife  the  fame  church 
has  aflifted  the  leaders  at  Turtle  creek  in  building  and 
purchasing  lands  for  the  ufe  of  the  brethren.  There  are 
now  Shakers  in  feveral  other  places  in  Ohio,  Kentucky 
and  TennefTee ;  and  though  many  fince  their  firil  in- 
creafe  at  Turtle  creek,  have  feparated  from  the  fociety, 
neverthelefs  they  are  now  in  number  near  two  thoufand. 

The  following  is  an  extract  from  the  Weftern  Citizen,, 
writtea  by  Col.  James  Smith,  a  gentleman  of  public 
character  well  known  in  Pennfylvania,  and  who  has  late- 
ly refided  in  Kentucky  and  Ohio.     He  fays, 

"  About  five  years  ago,  three  Shakers,  viz.  IfTachar 
Bates,  John  Meacham  and  Benjamin  S.  Youngs,  came 
to  Kentucky  where  I  then  refided,  but  I  was  abioad  in 
TennefTee.  On  my  return  to  my  fon  James  Smith's  in 
Kenmcky,  where  I  had  my  home,  I  found  he  had  joined 
the  Shakers  ;  I  knew  very  little  about  them  ;  but  foon 
after,  they  having  collected  a  party  on  Turtle  creek,  in 
the  ftate  of  Ohio,  1  afked  the  above  mentioned  Bates  if 
I  might  go  and  live  with  them  for  fome  time,  to  fee 
what  fort  of  people  they  were  j  to  which  he  agreed.    I 


$57 

accordingly  went,  and  from  that  time  to  the  prefent,  I 
have  diligently  endeavoured  to  find  "them  out,  (which  is 
truly  difficult)  and  I  think  I  have  fucceeded  in  a  good 
degree.  My  fon  James  Smith,  after  joining  the  Shakers, 
appeared  to  be  diverted  of  natural  affections  towards  his 
wife  Polly  and  other  connexions,  and  appeared  deter- 
mined to  fell  his  plantations  in  Kentucky  and  remove  to 
the  Shakers  on  Turtle  creek — which  at  length  he  did, 
contrary  to  his  wife's  confent.  But  before  he  removed, 
(which  was  in  October,  1809)  he  promifed  to  Polly  if 
ihe  would  go  with  him,  he  would  not  take  her  among 
the  Shakers,  but  buy  a  place  three  miles  from  them. — 
Notwithstanding  he  had  left  her  bed  a  long  time  before 
this,  and  flept  in  a  feparate  one  from  his  wife,  fhe  bore 
this,  and  upon  thefe  terms  me  confented  to  go  rather 
than  to  be  feparated  from  her  children.  Notwithstand- 
ing this,  he  took  her  directly  among  the  Shakers,  where 
fhe  was  conftantly  perplexed  with  their  urging  her  to 
confefs  her  fins,  and  telling  her  if  fhe  would  not  do  fo 
and  receive  their  teftimony,  fhe  would  furely  go  to  hell ! 
About  the  firft  of  March,  18 10,  they  ordered  Polly  from 
the  houfe  fhe  lived  in  while  among  them,  and  took  her 
children  from  her.  The  fifth  day  of  the  fame  month, 
my  ftep-fon,  William  Irvin,  and  I,  went  with  Polly  to 
Shaker-town  ;  fhe  afked  of  James  the  privilege  of  feeing 
her  children.  He  told  her  where  they  were,  and  faid 
fhe  might  go  and  fee  them,  but  refufed  to  go  with  her. 
William  Irvin  and  I  went  with  her  to  the  houfe  where 
the  children  were,  and  afked  to  fee  them.  We  were  told 
by  John  Woods  and  Malcham  Woiley  that  James  had 
committed  the  children  to  their  care,  and  fhe  mould  not 
fee  them.  We  ufed  entreaties  and  finally  threatened 
Woods  and  Worley  with  the  civil  law,  but  all  in  vain. 
That  night  we  retired,  the  tender  mother  in  deep  dif- 
trefs,  bereft  of  her  children,  not  knowing  whether  fhe  ev- 
er fhould  fee  them  again.  March  fixth,  we  returned  to 
Shaker- town  to  try  if  by  any  means  Polly  could  be  ad- 
mitted to  fee  her  children.  A.  fhort  interview  was  grant- 
ed, on  condition  that  fhe  muft  not  converfe  with  them 
except  in  the  prefence  of  the  Shakers.  When  fhe  was 
.about  to  take  leave  of  her  children,  her  eldefl  fon  laj£ 


358 

hold  on  his  dear  mamma  and  wept  bitteily.  O  mourn- 
ful fcene !  The  feelings  of  my  heart  I  cannot  de.'cribe  ! 
M>  :on,  before  he  received  their  teftimony,  was  kind  to 
me  and  affectionate  to  his  wife ;  he  received  me  into  his 
houfe,  and  gave  me  every  reafon  to  expect  his  fuccourin 
my  declining  age." 

The  author,  knowing  of  feveral  inflances  of  fimilar 
conduct  towards  relatives,  particularly  fuch  as  have  been 
taught  the  principles  of  their  faith,  or  as  they  word  it, 
"  have  had  the  offer  of  the  gofpel,"  and  refufed  to  re- 
ceive the  fame,  has  been  more  ready  to  receive  the  above 
account  as  a  correct  ftatement. 

:  ccording  to  another  account,  dated  Cincinnati,  Sep- 
tember firft,  on  the  twenty-feventh  of  Auguft  feveral 
companies  of  militia  from  the  counties  of  Warren  and 
Butler,  accompanied  by  a  large  number  of  citizens, 
amounting  in  all  to  about  a  thoufand,  affembled  before 
the  Shaker  fettlement  at  Turtle  creek,  for  the  purpofe  of 
compelling  them  to  deliver  up  the  three  grand- children 
of  Col.  J.  Smith,  and  fome  other  perfons  who  were  faid 
to  be  detained  by  them  againft  their  inclinations.  Com- 
mittees were  appointed  on  both  fides  to  confer  on  mat- 
ters in  difpute.  The  conference  being  had,  it  was  re- 
ported by  the  Shakers  that  the  children  were  gone  to 
Lebanon  with  their  father  ;  and  finding  none  who  wifh- 
ed  to  be  liberated,  the  multitude  after  threatening  the 
Shakers,  difperfed. 

In  the  year  1809,  the  church  publifhed  a  book,  print- 
ed in  the  ilate  of  Ohio,  and  next  year  re  printed  at  Al- 
bany, (late  of  New- York,  entitled  "  The  Teftimony  of 
Chrift's  Second  Appearing."  In  this  work  there  is  a 
difplay  of  learning  and  erudition  ;  the  author  appears  to 
have  been  inftiucted  in  the  Latin  and  Greek  languages, 
but  the  men  whofe  names  are  fubfcribed  to  the  work  as 
authors,  it  is  well  known  are  not  men  of  education  ;  and 
it  is  generally  believed,  and  has  been  afferted  by  feveral 
members  of  their  church,  that  the  reputed  authors  wrote 
it  by  divine  infpiration.  In  this  work  "  the  tenets"  of 
that  "  blunt  and  illiterate"  woman,  Ann  Lee,  "  expreff- 
ed  in  a  rude,  confu  ed  and  ambiguous  manner,"  are  M  di- 
gefted,  dreifed  up  and  prefented  under  a  different  form 


359 

by"  fome  more  "  maflerly  hands"  than  Darrow,  Meacn- 
am  and  Youngs,  fo  "  that  they  aflume  the  afpecl  of  a 
regular  fyftem.  And  hence  it  is  that  thefe  writings  (faid 
to  have  been  compiled  by  Darrow,  Meacham  and  Youngs) 
are  more  recommended  than  thofe  of"  the  prophets  and 
apoftles.* 

The  worfhip  of  the  church  at  firft  confided  in  dancing, 
occafionally  preaching,  ibmetimes  kneeling  in  filence, 
and  always  when  affembled  they  fang  tunes  without 
words ;  but  foon  after  their  increafe  in  Ohio  and  Ken- 
tucky, hymns  were  compofed  by  I.  Bates  and  ether 
members  of  the  fociety,  which  they  often  fang  in  their 
meetings  inltead  of  thofe  tunes.  By  the  year  1811,  they 
had  near  an  hundred  compofed  on  the  different  fubjecls 
of  their  faith,  part  of  which  were  printed  only  for  the 
ufe  of  the  fociety  ;  fome  of  which  I  have  felected  for  an 
appendix  to  this  work. 

After  a  number  have  believed,  the  next  principal  la- 
bour of  the  leaders  is  to  gather  them  into  a  united  in- 
tereft  and  order,  like  unto  the  church  at  Lebanon  and 
Nifkeuna,  the  order  of  which  is  fuch  that  it  would  take 
up  many  pages  to  give  a  particular  account.f  A  few 
fketches  in  addition  to  what  has  already  been  mentioned 
in  the  courfe  of  this  work,  may  fuffice.  They  afTemble 
together  every  Sabbath  in  their  public  meeting-houfe — 
at  Nifkeuna  there  are  two  orders,  i.  e.  the  church  order 
called  ibmetimes  old  believers,  and  the  younger  order 
■called  young  believers ;  the  latter  afTemble  in  the  fore- 
noon, and  che  former  in  the  afternoon.  They  walk  to 
the  meeting-houfe  in  order  two  and  two,  and  leave  it  in 
the  fame  order.  Men  enter  the  left  hand  door  of  the 
meeting-houfe,  and  women  the  right  hand.  In  each 
dwelling-houfe  is  a  room  called  the  meeting- room,  in 
Which  they  afTemble  for  worfhip  every  evening  ;  the 
young  believers  afTemble  morning  and  evening,  and  in 
the  afternoon  of  the  Sabbath  they  all  afTemble  in  one  of 

*  See  Second  Appearing,  p.  397,  ver.  a8  and  29. 

f  In  cafe  there  fhould  be  a  demand  for  a  fecond  edition  of  this 
work,  I  may  give  a  full  account  of  the  order  of  the  church,  an& 
alfo  treat  this  hiftory  more  at  large. 


360 

Uiefe  rooms  in  their  dweliing-houfe,  to  which  meeting 
fpe&ators  or  thofe  who  do  not  belong  to  the  fociety,  are 
not  admitted,  except  friendly  vifitors. 

1  heir  houfes  are  well  calculated  and  convenient.  In 
the  great  houfe  at  Lebanon,  there  are  near  an  hundred  ; 
the  men  live  in  their  feveral  apartments  on  the  right  as 
they  enter  into  the  houfe,  and  the  women  on  the  left — 
commonly  four  in  a  room.  They  kneel  in  the  morning 
by  the  fide  of  the  bed,  as  foon  as  they  arife,  and  the  fame 
before  they  lie  down  5  alfo  before  and  after  every  meal. 
The  brethren  and  filters  generally  eat  at  the  fame  time, 
at  two  long  tables  placed  in  the  kitchen,  men  at  one  and 
women  at  the  other ;  during  which  time  they  fit  on 
benches,  and  are  all  filent.  They  go  to  their  meals  walk- 
ing in  order,  one  directly  after  the  other ;  the  head  of 
the  family  or  Elder,  takes  the  lead  of  the  men,  and  one 
called  Elder  Sifter  takes  the  lead  of  the  women.  Seve- 
ral women  are  employed  in  cooking  and  waiting  on  the 
table — they  are  commonly  relieved  weekly  by  others. 
It  is  contrary  to  order  for  a  man  or  woman  to  Deep 
alone,  but  two  of  the  brethren  fleep  together,  and  the 
fillers  the  fame^  It  is  contrary  to  order  for  a  man  to  be 
alone  with  a  woman — alfo  to  touch  one  another.  If  a 
man  prelents  any  thing  to  a  female,  or  a  female  to  a 
male,  due  care  mull:  be  taken  by  each  one  not  to  touch 
the  other.  It  is  contrary  to  order  for  a  woman  to  walk 
out  alone,  or  be  alone.  A.  man  and  woman  are  not  al- 
lowed to  converfe  together,  except  in  the  prefence  of 
fome  of  the  brethren  and  fifters.-  They  fometimes  have 
what  they  call  union  meetings,  when  feveral  of  the  breth- 
ren and  fifters  meet  together,  fit  and  converfe  and  fmoke 
their  pipes.  If  a  man  is  on  the  road  from  home  alone 
in  a  carriage,  it  is  contrary  to  order  for  him  to  admit  a 
woman  to  ride  with  him  on  any  account  whatever.  It 
is  contrary  to  order,  or  the  gift  as  they  call  it,  to  leave 
any  bars  down,  or  gates  open,  or  leave  any  thing  they 
ufe  out  of  its  proper  place,  confequently  they  leldom 
have  any  thing  loft.  It  is  according  to  the  gift  or  order, 
for  all  to  endeavour  to  keep  all  things  in  order  ;  indo- 
lence and  carelelTnefs  they  fay  is  directly  oppofiic  to  the 
gofpel  and  order  of  God  j  cleanlinefs  in  every  refpetf  is 


$6l 

ftrongly  enforced — it  is  contrary  to  order  even  to  fpit  on 
the  floor.  A  dirty,  flovenly,  carelefs  or  indolent  perfon, 
they  fay,  cannot  travail  in  the  way  of  God,  or  be  reli- 
gious. It  is  contrary  to  order  to  talk  loud,  to  fhut  doors 
hard,  to  rap  hard  at  a  door  for  admittance,  or  to  make 
a  noife  in  any  refpect ;  even  when  walking  the  floor  they 
muft  be  careful  not  to  make  a  noife  with  their  feet.-— 
They  go  to  bed  at  nine  or  ten  o'clock,  and  rife  at  four 
or  five  ;  all  that  are  in  health  go  to  work  about  fun-rife ; 
in-door  mechanics,  in  the  winter  work  by  candle-light ; 
each  one  follows  fuch  an  employment  as  the  Deacon  ap- 
points for  him.  Every  man  and  woman  muft  be  em- 
ployed, and  work  fteadily  and  moderately.  When  any 
are  fick,  they  have  the  mm  oft  care  and  attention  paid  to 
them.  When  a  man  is  fick,  if  there  is  a  woman  among 
the  fitters  that  was  his  wife  before  he  believed,  fhe  if  in 
health,  nurfes  and  waits  upon  him. 

If  any  of  them  tranfgrefs  the  rules  and  orders  of  the 
church,  they  are  not  held  in  union  until  they  confefs  their 
tranfgreflion,  and  that  often  on  their  knees,  before  the 
brethren  and  lifters. 

Each  church  in  the  different  fettlements  has  a  houfe 
called  the  office,  where  all  bufinefs  is  tranfacted,  either 
among  themfelves  or  with  other  people  ;  each  family  de- 
pofit  in  the  office  all  that  is  to  be  fpared  for  charitable 
purpofes,  which  is  diftributed  by  the  Deacon  to  thofe 
whom  he  judges  to  be  proper  objects  of  charity ;  he  nev- 
er fends  the  poor  and  needy  empty  away. 

CONCLUSION. 

I  have  refrained  from  expreffing  my  belief  of  this  peo- 
ple, their  doctrines  or  practices,  in  this  work,  or  making 
digrefllons  on  what  I  have  written,  but  have  left  the 
reader  to  form  his  own  judgment.  But  I  may  obferve 
thus  far,  that  I  am  not  of  the  opinion  of  many,  that  they 
will  foon  become  extinct.  Their  general  character  of 
honefty  in  their  temporal  concerns,  and  their  outward 
deportment  and  order  being  fuch,  that  many  may  be  in- 

Gg 


362 

duced  to  join  them  ;  an  J  as  induftry  and  frugality  are 
two  great  points  in  their  religion,  it  is  likely  they  will 
become  a  rich  people. 

Thefe  inferences  may  be  deduced  by  a  parity  of  rea- 
foning — If  we  confider  their  primitive   Irate  under  the 
min  ill  ration   of  a  penurious  James  and  Jane  Wardley, 
whofe  days  were  terminated  in  an  alms-houfe — view  them 
in  their  migration  from  Jturope  and  fettlement  at  Nifke- 
una,  conducted  by  rhe  imbecility  of  a  femanine  leader — 
view    them  in  their   humble   recefs,  obliged  to   perform 
fervile  drudgery  to  procure   the   morfel   that  fupported 
their  being — fee  their  whole   attenuated  force   collected 
under  the  roof  of  a  log-hut,  furrounded  with  the  tower- 
ing pines — obferve  them  through  all  their  multiplied  op- 
erations   and  trials,    calumniated  and    fligmatized,   re- 
proached and  defpifed — in  fhort,  follow  them   through 
all  their  complicated  fcenes  of  poverty   and  difficulties, 
and  then  behold  the  prefent  contrail:  !     See  the  once  un- 
cultivated vvildernefs  wafte  of  Nifkeuna  and  other  places, 
now  turned  into  fruitful  fields — fee  their  neat  public  ed- 
ifices towering  amidft  the  furrounding  elegancy  and  neat- 
:iefs  of  their  more  private  habitations — -Tee  their  ability 
in  their  munificent  donations  to  the  poor  in  New- York. 
After  canvafiing  and  weighing  their  paft  increafe,  begin- 
ning under  fuch  embarraifed  circumltances,  and  having 
a  zeal  without  knowledge,  or  lack  of  wifdom  and  expe- 
rience, (as  they  confefs)  which  caufed   tiaem  to  run  into 
many  practices  which   they   have   now   difcarded  ;  and 
judging   of  their  future   profperity  from  their   prefent 
riftring  Mate,  and  from  their  being  a  much  more  or- 
derly people,  it  is  poffible  they  may   increafe  in  number 
and  rtcquire  a  prevailing  influence  in  the  future  deftinies 
the  countrv. 


APPENDIX 


Containing  Hymns  compofed  by  feyeral  members  of  the  church 

called  Shakers — a  few  of  which  are  gi\'e;i,  as  they  are  explana- 
tory of  their  faith ;  and  feveral  upon  fubjeots  entirely  new. 


'The  Go/pel  from  England  to  America  ;   its  Jirjl  opening  and  increafv  tbt 

THE  gofpel,  clear  as  the  noon-d3y, 
From  England  to  America, 
On  eagle's  wings  did  foar  away, 
Unto  the  place  appointed. 

2  Then  came  to  pafs,  as  the  prophet  faid, 
My  church  I  will  convey  away, 

The  wildernefs  fhall  be  her  flay, 
Until  the  time  appointed. 

3  And  when  the  time  was  fully  come, 
Swift  as  the  rays  of  morning  fun 
The  gofpel-fire  began  to  run, 
Which  brought  on  Satan's  trial. 

4  At  Watervliet,  that  blifsful  feat, 

From  whence  the  law  went  forth  to  greet, 
With  the  lafl  trumpet  to  repeat 
Salvation  found  in  Zion. 

5  Now  confternation  feized  on  all ! 
They  faw  their  towers  mud  furely  fall ; 
The  great,  the  mighty  and  the  fmall, 
Began  to  quake  and  quiver. 

6  Some  unto  whom  the  found  did  wme, 
Knew  that  it  was  the  morning  fun  ; 
They  feiz'd  the  kingdom  as  they  run, 
Which  kingdom  funds  for  ever. 


364 

7  Lo  Achor's  Valley  fpreads  in  fight, 
The  doors  of  hope  difpell'd  the  night, 
And  thoufands  brought  their  deeds  to  light, 
And  wafli'd  in  the  pure  river. 

8  Like  Pentecoft,  new  fcenes  unfold  ; 
With  tongues  and  figns  as  Jefus  told, 
And  gifts  of  God,  more  rich  than  gold, 
Had  every  true  believer. 

9  This  was  not  in  a  corner  done, 
But  fpread  towards  the  riling  fun, 

And  became  the  glory  of  New-Lebanon, 
Which  God  had  firft  prepared. 

io  From  Lebanon,  towards  the  eaft, 
With  beams  of  burning  light  increas'd, 
And  thoufands  called  to  the  feaft 
Of  hidden  glory,  fhare. 

1 1  Thofe  whom  the  gofpel  call  obey'd, 
Then  felt  a  fure  foundation  laid, 
Whereon  the  righteous  never  ftray'd, 
Nor  can  they  be  miftaken. 

i  %  The  work  which  God  had  promis'd  long, 
Hath  now  appear'd,  at  laft  fo  ftrong, 
'Tis  verify'd  with  a  new  fong, 
With  dancing  and  with  fhaking. 

13  Some  twift  and  turn,  and  back  they  dart ! 
With  idols  fixed  on  their  heart, 

They  hated  from  their  fins  to  p^rt, 
So  tall'd  :he  work  delufion. 

14  Now  void  of  fenfe — how  God  will  break 
The  proud,  the  lofty  and  the  great ; 

At  once  cry  out?  ye  mifchief  make — 
Ye  Shakers  make  coniufion. 

5 

15  So  in  their  ri$g*& they  turn  away, 
And  never  think*  what  God  did  fay, 
That  fhaking  in  the  latter  day 
Should  fcize  all  earth  and  heaven. 

16  The  little  (lone  is  now  cut  out— 
The  tftihJl^God  fpcaks  with  a  flio 
AwakeVflwtf  ti«x-per,  and  come  0 
And  have  thy-yns  forgiven, 


ij  O  glorious  refurreetion  day! 
The  mountains  fkip,  the  hills  do  play; 
The  iilands  too  are  fied  away, 
And  waters  back  are  driven. 

18  Hail  nations,  hail  !  the  great  I  Am 
Hath  plac'd  his  kingdom  now  in  man- 
The  virgins,  followers  of  the  Lamb, 
Have  found  their  feat  in  heaven. 


Second  Appearing. 

CHRIST'S  fecond  appearing  was  in  Mother  Ann,' 
Whofe  foul  cry'd  to  God  for  falvation  for  man  : 
And  God  heard  her  cries  for  the  good  of  the  whole, 
And  fcnt  the  true  comforter  into  her  foul  : 

Zion,  O  break  forth  into  finging ! 

Her  gofpel  is  ringing — 'tis  true. 
With  Mother,  three  Elder^  like  angels  did  (land, 
With  her  crofs'd  the  ocean  and  came  to  this  land; 
They  gave  us  the  gofpel  which  flained  our  pride, 
And  for  us  thefe  faviours  all  fuffer'd  and  dy'd  ; 

Zion,  to  blefs  your  dear  Saviour 

Is  your  due  behaviour — 'tis  true. 
Then  our  Father  Jofeph,  whom  God  did  prepare 
By  faith  and  obedience,  became  the  true  heir, 
Our  blefs'd  Mother's  mantle  did  cover  his  foul, 
And  a  faithful  Elder  he  was  to  the* -whole  .: 

Zion  is  daily  poiTeffing 

Our  dear  Father's  bleifing— 'tis  true. 
Then  our  Mother  Lucy,  who  now  is  our  guard, 
Became  a  true  helper  with  him  in  the  Lord; 
A  Father  and  a  Mother  we  children  then  found, 
From  flefhly  relation  our  fouls  they  unbound  : 

Zion  then  eloth'd  in  beauty, 

Felt  thanks  was  her  duty — 'tis  true. 
In  regeneration  their  fouls  fwiftly  run, 
And  true  church  relation  by  them  was  begun  ; 
They  planted  the  church  and  eftabliih'd  its  laws, 
Devoted  their  lives  in  fupport  of  its  caufe  : 

Zion  in  regeneration, 

Does  find  church  relation — 'tis  true. 
Two  pillars  in  Zion  they  truly  remain'd, 
And  by  faithful  labour  church  order  they  gain'd, 
And  then  Father's  work  on  the  earth  was  all  done, 
Whofe  foul  now  in  glory  does  fhine  like  the  fun : 

Zion  his  fufFering  regretted, 

And  ftill  fed  indebted — 'tis  true. 
Gg   2 


So6 

Now  brethren  and  fifrers  let  us  all  agree', 
In  thanks  for  a  Mother  whom  daily  we  (cc 
Whofe  foul  is  a  temple  for  God's  only  Son, 
Whofe  fecond  appearing  is  truly  begun  : 

Zion,  O  blefs  you.-  protector, 

For  God  does  refpect  her — 'tis  true. 
Ann  our  blefs'd  Mother,  who  came  from  afar, 
And  the  lovely  Elders  who  travell'd  with  her, 
Our  Father  and  Mother  who  rofe  in  this  land, 
Whofe  fouls  all  unfpotted  in  union  do  ftand: 

Zion,  through  thefe  came  the  bleffing, 

Which  thou  art  poffefling — 'tis  true. 
The  heavens  of  glory  did  fmile  on  the  earth 
When  thefe  blefsed  worthies  received  their  birth  ; 
We  blefs  the  good  days  when  thefe  worthies  were  born, 
And  blefs  God  who  kept  them  till  the  fecond  morn  : 

Zion,  through  their  interceflion, 

Is  faved  from  tranfgreflioB — 'tis  true. 
We  blefs  our  dear  Mother,  the  chief  corner-ftone, 
Which  God  laid  in  Zion,  his  anointed  one; 
We  blefs  all  the  faithful  who  then  did  embark 
With  Mother  to  come  and  help  build  us  an  ark  : 

Zion,  God  thy  mafter-builder, 

With  wifdom  had  fill'd  her — 'tis  true. 
The  ark  was  a  fhelter  to  fave  us  from  fin, 
And  this  they  erected  and  left  us  within, 
With  Father  and  Mother  of  the  chofen  race  ; 
Since  Father  deceas'd,  Mother  fills  up  the  place  : 

Zion,  by  Mother  protected, 

Does  not  feel  neglected — 'tis  true. 
Are  we  truly  thankful  for  what  we've  receiv'd  ? 
Through  their  faithful  labours  we  all  have  believ'd  ; 
And  ftill  by  their  labours  protection  we've  found — 
O  brethren  and  fitters,  may  our  thanks  abound  ! 

Zion,  while  thanks  are  progreffing, 

You're  gaining  the  bleffing — 'tis  true. 


The  Pillar  of  Truth. 

LET  names  and  fects  and  parties, 
Accoft  my  ears  no  more  ;  r 
My  ever  blefTed  Mother  * 

For  ever  I'll  adore  ; 
Appointed  by  kind  Heaven 

My  Saviour  to  reveal, 

Her  doctrine-  is  confirmed 

With  an  tternal  fcal. 


I 


367 

She  was  the  Lord's  anointed 

To  fhew  the  root  of  fin, 
And  in  its  full  deftru&ion 

Her  gofpel  did  begin": — 
A  flefhly,  carnal  nature; 

With  all  its  deep  difguife, 
She  ftript  entirely  naked 

Before  the  tinners'  eyes. 
Sunk  in  your  bafe  corruptions, 

Ye  wicked  and  unclean  ! 
You  read  your  fealed  Bibles, 

But  know  not  what  they  mean 
Confefs  your  filthy  actions, 

And  put  your  lulls  away, 
And  live  the  life  of  Jefus, 

This  is  the  only  way. 
Ye  haughty  kings  and  beggars, 

Come  learn  your  equal  fate  ! 
Your  carnal,  fallen  nature, 

You've  furely  got  to  hate ; 
Whatever  your  profefiion, 

Your  fex  or  colour  be, 
Renounce  your  carnal  pleafures, 

Or  Chrifl  you'll  never  fee. 
The  w3y  of  God  is  holy, 

Mark'd  with  Emmanuel's  feet, 
Luft  cannot  reach  Mount  Zion, 

Nor  ftain  the  golden  ftreet ; 
If  you  will  have  falvation, 

You  firft  muft  count  the  cod, 
And  facrifice  that  nature, 

In  which  the  world  is  loft. 
At  Manchefter  in  England, 

This  blefTed  fire  began, 
And  like  a  flame  in  ftubble, 

From  houfe  to  houfe  it  ran. 
At  firft  a  few  reeeiv'd  it, 

And  did  their  luft  forfake, 
And  foon  the  word  in  power 

Brought  in  a  mighty  fhake. 
The  rulers  cry'd  "  Delufion  ! 

Who  can  thefe  Shakers  be  ? 
Arc  thefe  the  wild  fanatics 

Bewitched  by  Ann  Lee  ? 
We'll  ftop  this  noife  of  fhaking, 

It  never  (hall  prevail ;     ' 
We'll  feize  the  grand  deceiver, 

And  thruft  her  into  jail." 
Before  their  learned  councils, 


368 


Though  oft  flie  was  arraign'd, 
Her  life  was  uncondemned, 

Her  chara&er  unfbin'd; 
And  by  her  painful  travail, 

Her  fuffering  and  her  toil, 
A  little  church  was  formed 

On  the  European  foil. 
This  little  band  of  union, 

In  apoftolick  life, 
Remain'd  a  while  in  England 

Among  the  fons  of  ftrife, 
Till  the  Columbian  Eagle, 

Borne  by  an  eaftern  breeze, 
Convey'd  this  little  kingdom 

Acrofs  the  rolling  feas. 
To  mark  the  fhining  paffage, 

Good  angels-  flew  before 
Towards  the  land  of  promife, 

Columbia's  happy  fhore. 
Hail !  thou  victorious  gofpel ! 

And  that  aufpicious  day, 
When  Mother  fafely  landed 

In  Hudfon's  lovely  bay 
Near  Albany  they  fettled, 

And  waited  for  a  while, 
Until  a  mighty  {baking 

Made  all  the  defert  fmile  : 
At  length  a  gentle  whifper, 

The  tidings  did  convey, 
And  many  flock'd  to  Mother, 

To  learn  the  living  way. 
Through  ftorms  of  perfecution, 

The  truth  fhe  did  maintain, 
And  fhow'd  how  fin  was  conquer'd, 

And  how  we  are  born  again  : 
The  old  corrupted  nature, 

From  place  to  place  fhe  trod, 
And  fhow'd  a  new  creation, 

The  only  way  to  God. 
About  four  years  fhe  labour'd 

With  the  attentive  throng, 
Confirm'd  the  young  believers, 

And  help'd  their  fouls  along  : 
At  length  fhe  clos'd  her  labour, 

And  vanifh'd  out  of  fight, 
And  left  the  church  increafing 

In  the  pure  gofpel  light. 
How  much  are  they  deceiv'd 

Who  think  th3t  Mother's  dead! 


369 

She  lives  among  her  offspring, 

Who  juft  begin  to  fpread  ; 
And  in  her  outward  order, 

There's  one  fupplies  her  room, 
And  ftill  the  name  of  Mother 

Is  like  a  fvveet  perfume. 
Since  Mother  fent  the  gofpel, 

And  fpread  it  in  the  weft, 
How  many  fons  and  daughters 

Are  nourifli'd  from  her  breaft  ! 
How  many  more  conceiv'd, 

And  travailing  in  the  birth  ! 
Who  yet  fliall  reign  with  Mother 

Like  princes  on  the  earth. 
I  love  that  teftimony 

That  {hows  me  what  to  do  : 
I  love  my  precious  Mother, 

I  love  the  Elders  too  : 
The  Brethren  and  the  Sifters, 

I  love  them  and  their  ways, 
And  in  this  loving  fpirit 

I  mean  to  fpend  my  days. 


The  Believers'  Appeal. 

MAN,  at  his  iirft  creation, 
As  he  was  made  uprightvou  know; 
While  in  that  fituation 

He  walked  in  the  light  you  know. 
As  he  was  male  and  female, 

The  man  mud  be  the  head  you  know ; 
And  by  his  wholefome  counfel 

The  woman  muft  be  led  you  know. 
The  woman  was  beguiled 


And  got  the  ferpent's  feed,  you  know 

le£ 
The  harlot  took  the  leadyou  know. 


And  though  flie  was  defil< 


Then  from  his  head  old  Adam  fled, 

And  cleav'd  unto  his  wife  you  know  ; 
And  for  his  fall  he  never  fliall 

Eat  of  the  tree  of  life  you  know. 
And  in  his  flefh  relation, 

He  lies  beneath  the  curfe  you  know  ; 
And  every  generation 

Has  ftill  been  growing  worfe  you  know 
But  God  decreed  another  feed 

Of  a  fuperiour  birth  you  know  ; 


•  37° 

Whofe  feet  fhould  tread  the  ferpent's  head 

And  people  all  the  earth  you  know. 
The  time  ha9  been  predicted, 

And  this  muff  be  the  day  you  know  ; 
And  he  that  is  convicted 

Will  quit  his  former  way  you  know. 
The  carnal  life  of  man  and  wife 

Cannot  appear  fo  right  you  know. 
Now  the  old  man's  offended, 

Unwilling  yet  to  die  you  know  ; 
He  fays  he  was  commanded 

To  go  and  multiply  you  know. 
He  argues  (till  he  can  fulfil. 

The  all  important  truft  you  know  ; 
But  this  pretence  is  his  defence 

To  gratify  his  luft  you  know. 
The  ferpent  now  in  fetters, 

Though  he's  but  a  thief  you  know ; 
To  Paul's  myft erious  letters 

He'll  haften  for  relief  you  know. 
Permiffion  blind  he  there  can  find, 

But  no  exprefs  command  you  know. 
That  fome  forbid  to  marry, 

The  carnal  man  can  read  you  know ; 
Whatever  fenfe  they  carry, 

Upon  this  word  he'll  feed  you  know. 
Seducers  boaft  he  now  can  trace 

With  Shakers  in  his  eyes  you  know ; 
And  boldly  fay  that  thefe  are  they, 

But  carnal  men  will  lie  you  know. 
The  proteftant  reformers, 

The  Roman  priefts  condemn  you  know  j 
And  this  forbidding  marriage 

They've  charg'd  upon  them  ycu  know. 
Whoever  might  the  civil  right 

Prohibit  or  forbid  you  know; 
We  do  not  fay  it  might  be  they, 
"*But  Shakers  never  did  you  know. 
The  luft  his  father  gave  him, 

The  carnal  man  fedue'd  you  know  ; 
And  marriage  cannot  fave  him 

But  from  a  worfe  abufe  you  know. 
It  comes  to  bind  the  carnal  mind, 

And  nail  it  to  the  crofs  you  know. 
The  crofs  he  will  not  carry, 

But  at  the  truth  will  fpurn  you  know  ; 
Though  Paul  fays  let  him  marry, 

It's  better  than  to  burn  you  know. 
If  he's  in  pain  and  can't  contain, 


371 

And  will  not  ferve  the  Lord  you  know, 
Then  fure  he  muft  live  in  his  luft 

And  take  his  juft  reward  you  know. 
Old  Adam  in  vexation, 

May  fcarch  the  fcripture  through  you  know, 
And  find  a  large  relation 

Of  Gentile  and  of  Jew  you  know. 
But  he  that  would  be  truly  good, 

A  woman  will  not  touch  you  know ; 
This  is  the  one  that  God  will  own, 

And  Paul  himfelf  was  fuch  you  know. 


'I 


Hymn  of  Love. 

LOVING  Brethren,  loving  Sifters, 
Middle  ag'd  and  blooming  youth, 
Lay  3fide  your  Sirs  and  Mifters, 

Love  the  plain  and  limple  truth. 
Love's  the  fpring  of  our  communion, 

Life  and  breath  of  the  new  man  ; 
Never  was  fuch  love  and  union, 

Never  fince  the  world  began. 
From  our  blefsed,  loving  Mother, 

Firfl  the  loving  tidings  came  ; 
That  her  children  love  each  other, 

And  that  love's  their  father's  name. 
Loving  Elders  brought  the  meflage, 
Loving  New-lights  gave  it  paflage, 
Till  it  fpread  both  far  and  wide. 
Let  us  then  not  be  miftaken, 

As  to  what  we're  call'd  to  love ; 
Whether  things  that  may  be  fliakeu, 

Things  below  or  things  above.    • 
Firft  divide  the  flefh  and  fpirit, 

Good  from  evilfeparate ; 
Then  the  thing  that's  void  of  merit, 

We  muft  love  not,  We  muft  hate. 
Love  not  felf  that  muft  be  hated, 

Love  not  fatan,  love  not  fin ; 
And  to  the  flefh  though  you're  related* 

Love  not  flefh  nor  flefhly  kin. 
Love  not  riches,  honour,  pleafures, 

Love  no  earthly,  vain  delight; 
But  the  gofpel,  hidden  treafure, 

You  may  love  with  all  your  might. 
Love  your  parents  in  the  fpirit, 

Love  them  freely  though  unfeen- 


37* 

Love  the  kingdom  they  inherit, 

Love  whatever's  pure  and  clean. 
Love  your  Elders  in  their  calling,. 

Love  their  counfel  to  obey  ; 
Love  to  fee  old  Babel  falling, 

Love  th         v  and  living  way. 
Love  the  v        ,  love  felf -denial, 

Love  to  Lbour  day  and  nignt ; 
Love  that  faith  that  ftands  the  trial, 

Love  with  brethren  to  unite. 
Love  the  fouls  yet  bound  in  fetters, 

Love  to  help  them  on  to  God  ; 
Love  to  feel  yourfelves  their  debtors, 

Love  the  preachers  fent  abroad. 
Love  the  inward,  new  creation, 

Love  the  glory  that  it  brings  ; 
Love  to  lay  a  good  foundation, 

In  the  line  of  outward  things. 
Love  a  life  of  true  devotion, 

Love  your  lead  in  outward  care  ; 
Love  to  fee  all  hands  in  motion, 

Love  to  take  your  equal  fhare. 
Love  to  love  what  is  belov'd, 

Love  to  hate  what  is  abhorr'd ; 
Love  all  earneft  fouls  that  covet 

Lovely  love  and  its  reward. 
Love  repays  the  lovely  lover, 

And  in  lovely  ranks  above, 
Lovely  love  fhall  live  for  ever, 

Loving  lovely  loved  love. 


THE  END, 


